Bhagvad Gita As It Is English New Edition by A.C. Bhaktivedanta Swami Prabhupada

"Bhagavad-gita As It Is"

by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

This is an evaluation copy of the printed version of this book, and is NOT FOR

RESALE. This evaluation copy is intended for personal non-commercial use only,

under the "fair use" guidelines established by international copyright laws. You

may use this electronic file to evaluate the printed version of this book, for your

own private use, or for short excerpts used in academic works, research, student

papers, presentations, and the like. You can distribute this evaluation copy to

others over the Internet, so long as you keep this copyright information intact and

do not add or subtract anything to this file and its contents. You may not reproduce

more than ten percent (10%) of this book in any medium without the express

written permission from the copyright holders.

Reference any excerpts in the following way: “Excerpted from “Srimad

Bhagavatam Tenth Canto Part One” by A.C. Bhaktivedanta Swami Prabhupada,

courtesy of the Bhaktivedanta Book Trust International, www.krishna.com.”

International, 3764 Watseka Avenue, Los Angeles, California 90034, USA. All

rights reserved. For any questions, comments, correspondence, or to evaluate

dozens of other books in this collection, visit the website of the publishers,

www.krishna.com.

Preface

Originally I wrote Bhagavad-gétä As It Is in the form in which it is

presented now. When this book was first published, the original manuscript

was, unfortunately, cut short to less than 400 pages, without illustrations and

without explanations for most of the original verses of the Çrémad

Bhagavad-gétä. In all of my other books—Çrémad-Bhägavatam, Çré Éçopaniñad,

etc.—the system is that I give the original verse, its English transliteration,

word-for-word Sanskrit-English equivalents, translations and purports. This

makes the book very authentic and scholarly and makes the meaning

self-evident. I was not very happy, therefore, when I had to minimize my

original manuscript. But later on, when the demand for Bhagavad-gétä As It Is

considerably increased, I was requested by many scholars and devotees to

present the book in its original form. Thus the present attempt is to offer the

original manuscript of this great book of knowledge with full paramparä

explanation in order to establish the Kåñëa consciousness movement more

soundly and progressively.

Our Kåñëa consciousness movement is genuine, historically authorized,

natural and transcendental due to its being based on Bhagavad-gétä As It Is. It

is gradually becoming the most popular movement in the entire world,

especially amongst the younger generation. It is becoming more and more

interesting to the older generation also. Older gentlemen are becoming

interested, so much so that the fathers and grandfathers of my disciples are

encouraging us by becoming life members of our great society, the

International Society for Krishna Consciousness. In Los Angeles many fathers

and mothers used to come to see me to express their feelings of gratitude for

my leading the Kåñëa consciousness movement throughout the entire world.

Some of them said that it is greatly fortunate for the Americans that I have

started the Kåñëa consciousness movement in America. But actually the

original father of this movement is Lord Kåñëa Himself, since it was started a

very long time ago but is coming down to human society by disciplic

succession. If I have any credit in this connection, it does not belong to me

personally, but it is due to my eternal spiritual master, His Divine Grace Oà

Viñëupäda Paramahaàsa Parivräjakäcärya 108 Çré Çrémad Bhaktisiddhänta

Sarasvaté Gosvämé Mahäräja Prabhupäda.

If personally I have any credit in this matter, it is only that I have tried to

present Bhagavad-gétä as it is, without any adulteration. Before my

presentation of Bhagavad-gétä As It Is, almost all the English editions of

Bhagavad-gétä were introduced to fulfill someone’s personal ambition. But our

attempt, in presenting Bhagavad-gétä As It Is, is to present the mission of the

Supreme Personality of Godhead, Kåñëa. Our business is to present the will of

Kåñëa, not that of any mundane speculator like the politician, philosopher or

scientist, for they have very little knowledge of Kåñëa, despite all their other

knowledge. When Kåñëa says, man-manä bhava mad-bhakto mad-yäjé mäà

namaskuru [Bg. 18.65], etc., we, unlike the so-called scholars, do not say that

Kåñëa and His inner spirit are different. Kåñëa is absolute, and there is no

difference between Kåñëa’s name, Kåñëa’s form, Kåñëa’s qualities, Kåñëa’s

pastimes, etc. This absolute position of Kåñëa is difficult to understand for any

person who is not a devotee of Kåñëa in the system of paramparä (disciplic

succession). Generally the so-called scholars, politicians, philosophers, and

svämés, without perfect knowledge of Kåñëa, try to banish or kill Kåñëa when

writing commentary on Bhagavad-gétä. Such unauthorized commentary upon

Bhagavad-gétä is known as Mäyäväda-bhäñya, and Lord Caitanya has warned us

about these unauthorized men. Lord Caitanya clearly says that anyone who

tries to understand Bhagavad-gétä from the Mäyävädé point of view will

commit a great blunder. The result of such a blunder will be that the misguided

student of Bhagavad-gétä will certainly be bewildered on the path of spiritual

guidance and will not be able to go back to home, back to Godhead.

Our only purpose is to present this Bhagavad-gétä As It Is in order to guide

the conditioned student to the same purpose for which Kåñëa descends to this

planet once in a day of Brahmä, or every 8,600,000,000 years. This purpose is

stated in Bhagavad-gétä, and we have to accept it as it is; otherwise there is no

point in trying to understand the Bhagavad-gétä and its speaker, Lord Kåñëa.

Lord Kåñëa first spoke Bhagavad-gétä to the sun-god some hundreds of millions

of years ago. We have to accept this fact and thus understand the historical

significance of Bhagavad-gétä, without misinterpretation, on the authority of

Kåñëa. To interpret Bhagavad-gétä without any reference to the will of Kåñëa is

the greatest offense. In order to save oneself from this offense, one has to

understand the Lord as the Supreme Personality of Godhead, as He was

directly understood by Arjuna, Lord Kåñëa’s first disciple. Such understanding

of Bhagavad-gétä is really profitable and authorized for the welfare of human

society in fulfilling the mission of life.

The Kåñëa consciousness movement is essential in human society, for it

offers the highest perfection of life. How this is so is explained fully in the

Bhagavad-gétä. Unfortunately, mundane wranglers have taken advantage of

Bhagavad-gétä to push forward their demonic propensities and mislead people

regarding right understanding of the simple principles of life. Everyone should

know how God, or Kåñëa, is great, and everyone should know the factual

position of the living entities. Everyone should know that a living entity is

eternally a servant and that unless one serves Kåñëa one has to serve illusion

in different varieties of the three modes of material nature and thus wander

perpetually within the cycle of birth and death; even the so-called liberated

Mäyävädé speculator has to undergo this process. This knowledge constitutes a

great science, and each and every living being has to hear it for his own

interest.

People in general, especially in this Age of Kali, are enamored by the

external energy of Kåñëa, and they wrongly think that by advancement of

material comforts every man will be happy. They have no knowledge that the

material or external nature is very strong, for everyone is strongly bound by

the stringent laws of material nature. A living entity is happily the part and

parcel of the Lord, and thus his natural function is to render immediate service

to the Lord. By the spell of illusion one tries to be happy by serving his

personal sense gratification in different forms which will never make him

happy. Instead of satisfying his own personal material senses, he has to satisfy

the senses of the Lord. That is the highest perfection of life. The Lord wants

this, and He demands it. One has to understand this central point of

Bhagavad-gétä. Our Kåñëa consciousness movement is teaching the whole

world this central point, and because we are not polluting the theme of

Bhagavad-gétä As It Is, anyone seriously interested in deriving benefit by

studying the Bhagavad-gétä must take help from the Kåñëa consciousness

movement for practical understanding of Bhagavad-gétä under the direct

guidance of the Lord. We hope, therefore, that people will derive the greatest

benefit by studying Bhagavad-gétä As It Is as we have presented it here, and if

even one man becomes a pure devotee of the Lord, we shall consider our

attempt a success.

A. C. Bhaktivedanta Swami

12 May, 1971

Sydney, Australia

Introduction

oà ajïäna-timirändhasya

jïänäïjana-çaläkayä

cakñur unmélitaà yena

tasmai çré-gurave namaù

çré-caitanya-mano-’bhéñöaà

sthäpitaà yena bhü-tale

svayaà rüpaù kadä mahyaà

dadäti sva-padäntikam

I was born in the darkest ignorance, and my spiritual master opened my

eyes with the torch of knowledge. I offer my respectful obeisances unto him.

When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this

material world the mission to fulfill the desire of Lord Caitanya, give me

shelter under his lotus feet?

vande ’haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca

çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam

sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà

çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca

I offer my respectful obeisances unto the lotus feet of my spiritual master

and unto the feet of all Vaiñëavas. I offer my respectful obeisances unto the

lotus feet of Çréla Rüpa Gosvämé along with his elder brother Sanätana

Gosvämé, as well as Raghunätha Däsa and Raghunätha Bhaööa, Gopäla Bhaööa,

and Çréla Jéva Gosvämé. I offer my respectful obeisances to Lord Kåñëa

Caitanya and Lord Nityänanda along with Advaita Äcärya, Gadädhara,

Çréväsa, and other associates. I offer my respectful obeisances to Çrématé

Rädhäräëé and Çré Kåñëa along with Their associates Çré Lalitä and Viçäkhä.

he kåñëa karuëä-sindho

déna-bandho jagat-pate

gopeça gopikä-känta

rädhä-känta namo ’stu te

O my dear Kåñëa, You are the friend of the distressed and the source of

creation. You are the master of the gopés and the lover of Rädhäräëé. I offer my

respectful obeisances unto You.

tapta-käïcana-gauräìgi

rädhe våndävaneçvari

våñabhänu-sute devi

praëamämi hari-priye

I offer my respects to Rädhäräëé, whose bodily complexion is like molten

gold and who is the Queen of Våndävana. You are the daughter of King

Våñabhänu, and You are very dear to Lord Kåñëa.

väïchä-kalpatarubhyaç ca

kåpä-sindhubhya eva ca

patitänäà pävanebhyo

vaiñëavebhyo namo namaù

I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord.

They can fulfill the desires of everyone, just like desire trees, and they are full

of compassion for the fallen souls.

çré-kåñëa-caitanya

prabhu-nityänanda

çré-advaita gadädhara

çréväsädi-gaura-bhakta-vånda

I offer my obeisances to Çré Kåñëa Caitanya, Prabhu Nityänanda, Çré

Advaita, Gadädhara, Çréväsa and all others in the line of devotion.

hare kåñëa hare kåñëa

kåñëa kåñëa hare hare

hare räma hare räma

räma räma hare hare

Bhagavad-gétä is also known as Gétopaniñad. It is the essence of Vedic

knowledge and one of the most important Upaniñads in Vedic literature. Of

course there are many commentaries in English on the Bhagavad-gétä, and one

may question the necessity for another one. This present edition can be

explained in the following way. Recently an American lady asked me to

recommend an English translation of Bhagavad-gétä. Of course in America

there are so many editions of Bhagavad-gétä available in English, but as far as I

have seen, not only in America but also in India, none of them can be strictly

said to be authoritative because in almost every one of them the commentator

has expressed his own opinions without touching the spirit of Bhagavad-gétä as

it is.

The spirit of Bhagavad-gétä is mentioned in Bhagavad-gétä itself. It is just

like this: If we want to take a particular medicine, then we have to follow the

directions written on the label. We cannot take the medicine according to our

own whim or the direction of a friend. It must be taken according to the

directions on the label or the directions given by a physician. Similarly,

Bhagavad-gétä should be taken or accepted as it is directed by the speaker

Himself. The speaker of Bhagavad-gétä is Lord Çré Kåñëa. He is mentioned on

every page of Bhagavad-gétä as the Supreme Personality of Godhead,

Bhagavän. Of course the word bhagavän sometimes refers to any powerful

person or any powerful demigod, and certainly here bhagavän designates Lord

Çré Kåñëa as a great personality, but at the same time we should know that

Lord Çré Kåñëa is the Supreme Personality of Godhead, as is confirmed by all

great äcäryas (spiritual masters) like Çaìkaräcärya, Rämänujäcärya,

Madhväcärya, Nimbärka Svämé, Çré Caitanya Mahäprabhu and many other

authorities of Vedic knowledge in India. The Lord Himself also establishes

Himself as the Supreme Personality of Godhead in the Bhagavad-gétä, and He

is accepted as such in the Brahma-saàhitä and all the Puräëas, especially the

Çrémad-Bhägavatam, known as the Bhägavata Puräëa (kåñëas tu bhagavän

svayam). Therefore we should take Bhagavad-gétä as it is directed by the

Personality of Godhead Himself. In the Fourth Chapter of the

Gétä

(4.1–3) the

Lord says:

imaà vivasvate yogaà

proktavän aham avyayam

vivasvän manave präha

manur ikñväkave ’bravét

[Bg. 4.1]

evaà paramparä-präptam

imaà räjarñayo viduù

sa käleneha mahatä

yogo nañöaù parantapa

[Bg. 4.2]

sa eväyaà mayä te ’dya

yogaù proktaù purätanaù

bhakto ’si me sakhä ceti

rahasyaà hy etad uttamam

[Bg. 4.3]

Here the Lord informs Arjuna that this system of yoga, the Bhagavad-gétä,

was first spoken to the sun-god, and the sun-god explained it to Manu, and

Manu explained it to Ikñväku, and in that way, by disciplic succession, one

speaker after another, this yoga system has been coming down. But in the

course of time it has become lost. Consequently the Lord has to speak it again,

this time to Arjuna on the Battlefield of Kurukñetra.

He tells Arjuna that He is relating this supreme secret to him because

Arjuna is His devotee and His friend. The purport of this is that Bhagavad-gétä

is a treatise which is especially meant for the devotee of the Lord. There are

three classes of transcendentalists, namely the jïäné, the yogé and the bhakta,

or the impersonalist, the meditator and the devotee. Here the Lord clearly tells

Arjuna that He is making him the first receiver of a new paramparä (disciplic

succession) because the old succession was broken. It was the Lord’s wish,

therefore, to establish another paramparä in the same line of thought that was

coming down from the sun-god to others, and it was His wish that His teaching

be distributed anew by Arjuna. He wanted Arjuna to become the authority in

understanding the Bhagavad-gétä. So we see that Bhagavad-gétä is instructed to

Arjuna especially because Arjuna was a devotee of the Lord, a direct student

of Kåñëa, and His intimate friend. Therefore Bhagavad-gétä is best understood

by a person who has qualities similar to Arjuna’s. That is to say he must be a

devotee in a direct relationship with the Lord. As soon as one becomes a

devotee of the Lord, he also has a direct relationship with the Lord. That is a

very elaborate subject matter, but briefly it can be stated that a devotee is in a

relationship with the Supreme Personality of Godhead in one of five different

ways:

1. One may be a devotee in a passive state;

2. One may be a devotee in an active state;

3. One may be a devotee as a friend;

4. One may be a devotee as a parent;

5. One may be a devotee as a conjugal lover.

Arjuna was in a relationship with the Lord as friend. Of course there is a

gulf of difference between this friendship and the friendship found in the

material world. This is transcendental friendship, which cannot be had by

everyone. Of course everyone has a particular relationship with the Lord, and

that relationship is evoked by the perfection of devotional service. But in the

present status of our life, not only have we forgotten the Supreme Lord, but we

have forgotten our eternal relationship with the Lord. Every living being, out

of the many, many billions and trillions of living beings, has a particular

relationship with the Lord eternally. That is called svarüpa. By the process of

devotional service, one can revive that svarüpa, and that stage is called

svarüpa-siddhi —perfection of one’s constitutional position. So Arjuna was a

devotee, and he was in touch with the Supreme Lord in friendship.

How Arjuna accepted this Bhagavad-gétä should be noted. His manner of

acceptance is given in the Tenth Chapter (10.12–14):

arjuna uväca

paraà brahma paraà dhäma

pavitraà paramaà bhavän

puruñaà çäçvataà divyam

ädi-devam ajaà vibhum

ähus tväm åñayaù sarve

devarñir näradas tathä

asito devalo vyäsaù

svayaà caiva bravéñi me

sarvam etad åtaà manye

yan mäà vadasi keçava

na hi te bhagavan vyaktià

vidur devä na dänaväù

“Arjuna said: You are the Supreme Personality of Godhead, the ultimate

abode, the purest, the Absolute Truth. You are the eternal, transcendental,

original person, the unborn, the greatest. All the great sages such as Närada,

Asita, Devala, and Vyäsa confirm this truth about You, and now You Yourself

are declaring it to me. O Kåñëa, I totally accept as truth all that You have told

me. Neither the demigods nor the demons, O Lord, can understand Your

personality.”

After hearing Bhagavad-gétä from the Supreme Personality of Godhead,

Arjuna accepted Kåñëa as paraà brahma, the Supreme Brahman. Every living

being is Brahman, but the supreme living being, or the Supreme Personality of

Godhead, is the Supreme Brahman. Paraà dhäma means that He is the

supreme rest or abode of everything; pavitram means that He is pure, untainted

by material contamination; puruñam means that He is the supreme enjoyer;

çäçvatam, original; divyam, transcendental; ädi-devam, the Supreme Personality

of Godhead; ajam, the unborn; and vibhum, the greatest.

Now one may think that because Kåñëa was the friend of Arjuna, Arjuna

was telling Him all this by way of flattery, but Arjuna, just to drive out this

kind of doubt from the minds of the readers of Bhagavad-gétä, substantiates

these praises in the next verse when he says that Kåñëa is accepted as the

Supreme Personality of Godhead not only by himself but by authorities like

Närada, Asita, Devala and Vyäsadeva. These are great personalities who

distribute the Vedic knowledge as it is accepted by all äcäryas. Therefore

Arjuna tells Kåñëa that he accepts whatever He says to be completely perfect.

Sarvam etad åtaà manye: “I accept everything You say to be true.” Arjuna also

says that the personality of the Lord is very difficult to understand and that He

cannot be known even by the great demigods. This means that the Lord

cannot even be known by personalities greater than human beings. So how

can a human being understand Lord Çré Kåñëa without becoming His devotee?

Therefore Bhagavad-gétä should be taken up in a spirit of devotion. One

should not think that he is equal to Kåñëa, nor should he think that Kåñëa is

an ordinary personality or even a very great personality. Lord Çré Kåñëa is the

Supreme Personality of Godhead. So according to the statements of

Bhagavad-gétä or the statements of Arjuna, the person who is trying to

understand the Bhagavad-gétä, we should at least theoretically accept Çré Kåñëa

as the Supreme Personality of Godhead, and with that submissive spirit we can

understand the Bhagavad-gétä. Unless one reads the Bhagavad-gétä in a

submissive spirit, it is very difficult to understand Bhagavad-gétä, because it is a

great mystery.

Just what is the Bhagavad-gétä? The purpose of Bhagavad-gétä is to deliver

mankind from the nescience of material existence. Every man is in difficulty

in so many ways, as Arjuna also was in difficulty in having to fight the Battle

of Kurukñetra. Arjuna surrendered unto Çré Kåñëa, and consequently this

Bhagavad-gétä was spoken. Not only Arjuna, but every one of us is full of

anxieties because of this material existence. Our very existence is in the

atmosphere of nonexistence. Actually we are not meant to be threatened by

nonexistence. Our existence is eternal. But somehow or other we are put into

asat. Asat refers to that which does not exist.

Out of so many human beings who are suffering, there are a few who are

actually inquiring about their position, as to what they are, why they are put

into this awkward position and so on. Unless one is awakened to this position

of questioning his suffering, unless he realizes that he doesn’t want suffering

but rather wants to make a solution to all suffering, then one is not to be

considered a perfect human being. Humanity begins when this sort of inquiry

is awakened in one’s mind. In the Brahma-sütra this inquiry is called brahma

jijïäsä. Athäto brahma jijïäsä. Every activity of the human being is to be

considered a failure unless he inquires about the nature of the Absolute.

Therefore those who begin to question why they are suffering or where they

came from and where they shall go after death are proper students for

understanding Bhagavad-gétä. The sincere student should also have a firm

respect for the Supreme Personality of Godhead. Such a student was Arjuna.

Lord Kåñëa descends specifically to reestablish the real purpose of life when

man forgets that purpose. Even then, out of many, many human beings who

awaken, there may be one who actually enters the spirit of understanding his

position, and for him this Bhagavad-gétä is spoken. Actually we are all

swallowed by the tigress of nescience, but the Lord is very merciful upon living

entities, especially human beings. To this end He spoke the Bhagavad-gétä,

making His friend Arjuna His student.

Being an associate of Lord Kåñëa, Arjuna was above all ignorance, but

Arjuna was put into ignorance on the Battlefield of Kurukñetra just to

question Lord Kåñëa about the problems of life so that the Lord could explain

them for the benefit of future generations of human beings and chalk out the

plan of life. Then man could act accordingly and perfect the mission of human

life.

The subject of the Bhagavad-gétä entails the comprehension of five basic

truths. First of all, the science of God is explained and then the constitutional

position of the living entities, jévas. There is éçvara, which means the

controller, and there are jévas, the living entities which are controlled. If a

living entity says that he is not controlled but that he is free, then he is insane.

The living being is controlled in every respect, at least in his conditioned life.

So in the Bhagavad-gétä the subject matter deals with the éçvara, the supreme

controller, and the jévas, the controlled living entities. Prakåti (material

nature) and time (the duration of existence of the whole universe or the

manifestation of material nature) and karma (activity) are also discussed. The

cosmic manifestation is full of different activities. All living entities are

engaged in different activities. From Bhagavad-gétä we must learn what God is,

what the living entities are, what prakåti is, what the cosmic manifestation is,

how it is controlled by time, and what the activities of the living entities are.

Out of these five basic subject matters in Bhagavad-gétä it is established that

the Supreme Godhead, or Kåñëa, or Brahman, or the supreme controller, or

Paramätmä—you may use whatever name you like—is the greatest of all. The

living beings are in quality like the supreme controller. For instance, the Lord

has control over the universal affairs of material nature, as will be explained in

the later chapters of Bhagavad-gétä. Material nature is not independent. She is

acting under the directions of the Supreme Lord. As Lord Kåñëa says,

mayädhyakñeëa prakåtiù süyate sa-caräcaram: “This material nature is working

under My direction.” When we see wonderful things happening in the cosmic

nature, we should know that behind this cosmic manifestation there is a

controller. Nothing could be manifested without being controlled. It is childish

not to consider the controller. For instance, a child may think that an

automobile is quite wonderful to be able to run without a horse or other animal

pulling it, but a sane man knows the nature of the automobile’s engineering

arrangement. He always knows that behind the machinery there is a man, a

driver. Similarly, the Supreme Lord is the driver under whose direction

everything is working. Now the jévas, or the living entities, have been accepted

by the Lord, as we will note in the later chapters, as His parts and parcels. A

particle of gold is also gold, a drop of water from the ocean is also salty, and

similarly we the living entities, being part and parcel of the supreme

controller, éçvara, or Bhagavän, Lord Çré Kåñëa, have all the qualities of the

Supreme Lord in minute quantity because we are minute éçvaras, subordinate

éçvaras. We are trying to control nature, as presently we are trying to control

space or planets, and this tendency to control is there because it is in Kåñëa.

But although we have a tendency to lord it over material nature, we should

know that we are not the supreme controller. This is explained in

Bhagavad-gétä.

What is material nature? This is also explained in Gétä as inferior prakåti,

inferior nature. The living entity is explained as the superior prakåti. Prakåti is

always under control, whether inferior or superior. Prakåti is female, and she is

controlled by the Lord just as the activities of a wife are controlled by the

husband. Prakåti is always subordinate, predominated by the Lord, who is the

predominator. The living entities and material nature are both predominated,

controlled by the Supreme Lord. According to the Gétä, the living entities,

although parts and parcels of the Supreme Lord, are to be considered prakåti.

This is clearly mentioned in the Seventh Chapter of Bhagavad-gétä. Apareyam

itas tv anyäà prakåtià viddhi me paräm/ jéva-bhütäm: “This material nature is

My inferior prakåti, but beyond this is another prakåti—jéva-bhütäm, the living

entity.”

Material nature itself is constituted by three qualities: the mode of

goodness, the mode of passion and the mode of ignorance. Above these modes

there is eternal time, and by a combination of these modes of nature and under

the control and purview of eternal time there are activities, which are called

karma. These activities are being carried out from time immemorial, and we

are suffering or enjoying the fruits of our activities. For instance, suppose I am

a businessman and have worked very hard with intelligence and have amassed

a great bank balance. Then I am an enjoyer. But then say I have lost all my

money in business; then I am a sufferer. Similarly, in every field of life we

enjoy the results of our work, or we suffer the results. This is called karma.

Éçvara (the Supreme Lord), jéva (the living entity), prakåti (nature), käla

(eternal time) and karma (activity) are all explained in the Bhagavad-gétä. Out

of these five, the Lord, the living entities, material nature and time are eternal.

The manifestation of prakåti may be temporary, but it is not false. Some

philosophers say that the manifestation of material nature is false, but

according to the philosophy of Bhagavad-gétä or according to the philosophy of

the Vaiñëavas, this is not so. The manifestation of the world is not accepted as

false; it is accepted as real, but temporary. It is likened unto a cloud which

moves across the sky, or the coming of the rainy season, which nourishes

grains. As soon as the rainy season is over and as soon as the cloud goes away,

all the crops which were nourished by the rain dry up. Similarly, this material

manifestation takes place at a certain interval, stays for a while and then

disappears. Such are the workings of prakåti. But this cycle is working

eternally. Therefore prakåti is eternal; it is not false. The Lord refers to this as

“My prakåti.” This material nature is the separated energy of the Supreme

Lord, and similarly the living entities are also the energy of the Supreme Lord,

although they are not separated but eternally related. So the Lord, the living

entity, material nature and time are all interrelated and are all eternal.

However, the other item, karma, is not eternal. The effects of karma may be

very old indeed. We are suffering or enjoying the results of our activities from

time immemorial, but we can change the results of our karma, or our activity,

and this change depends on the perfection of our knowledge. We are engaged

in various activities. Undoubtedly we do not know what sort of activities we

should adopt to gain relief from the actions and reactions of all these activities,

but this is also explained in the Bhagavad-gétä.

The position of éçvara, the Supreme Lord, is that of supreme consciousness.

The jévas, or the living entities, being parts and parcels of the Supreme Lord,

are also conscious. Both the living entity and material nature are explained as

prakåti, the energy of the Supreme Lord, but one of the two, the jéva, is

conscious. The other prakåti is not conscious. That is the difference. Therefore

the jéva-prakåti is called superior because the jéva has consciousness which is

similar to the Lord’s. The Lord’s is supreme consciousness, however, and one

should not claim that the jéva, the living entity, is also supremely conscious.

The living being cannot be supremely conscious at any stage of his perfection,

and the theory that he can be so is a misleading theory. Conscious he may be,

but he is not perfectly or supremely conscious.

The distinction between the jéva and the éçvara will be explained in the

Thirteenth Chapter of Bhagavad-gétä. The Lord is kñetra-jïa, conscious, as is

the living being, but the living being is conscious of his particular body,

whereas the Lord is conscious of all bodies. Because He lives in the heart of

every living being, He is conscious of the psychic movements of the particular

jévas. We should not forget this. It is also explained that the Paramätmä, the

Supreme Personality of Godhead, is living in everyone’s heart as éçvara, as the

controller, and that He is giving directions for the living entity to act as he

desires. The living entity forgets what to do. First of all he makes a

determination to act in a certain way, and then he is entangled in the actions

and reactions of his own karma. After giving up one type of body, he enters

another type of body, as we put on and take off clothes. As the soul thus

migrates, he suffers the actions and reactions of his past activities. These

activities can be changed when the living being is in the mode of goodness, in

sanity, and understands what sort of activities he should adopt. If he does so,

then all the actions and reactions of his past activities can be changed.

Consequently, karma is not eternal. Therefore we stated that of the five items

(éçvara, jéva, prakåti, time and karma) four are eternal, whereas karma is not

eternal.

The supreme conscious éçvara is similar to the living entity in this way: both

the consciousness of the Lord and that of the living entity are transcendental.

It is not that consciousness is generated by the association of matter. That is a

mistaken idea. The theory that consciousness develops under certain

circumstances of material combination is not accepted in the Bhagavad-gétä.

Consciousness may be pervertedly reflected by the covering of material

circumstances, just as light reflected through colored glass may appear to be a

certain color, but the consciousness of the Lord is not materially affected. Lord

Kåñëa says, mayädhyakñeëa prakåtiù [Bg. 9.10]. When He descends into the

material universe, His consciousness is not materially affected. If He were so

affected, He would be unfit to speak on transcendental matters as He does in

the Bhagavad-gétä. One cannot say anything about the transcendental world

without being free from materially contaminated consciousness. So the Lord is

not materially contaminated. Our consciousness, at the present moment,

however, is materially contaminated. The Bhagavad-gétä teaches that we have

to purify this materially contaminated consciousness. In pure consciousness,

our actions will be dovetailed to the will of éçvara, and that will make us happy.

It is not that we have to cease all activities. Rather, our activities are to be

purified, and purified activities are called bhakti. Activities in bhakti appear to

be like ordinary activities, but they are not contaminated. An ignorant person

may see that a devotee is acting or working like an ordinary man, but such a

person with a poor fund of knowledge does not know that the activities of the

devotee or of the Lord are not contaminated by impure consciousness or

matter. They are transcendental to the three modes of nature. We should

know, however, that at this point our consciousness is contaminated.

When we are materially contaminated, we are called conditioned. False

consciousness is exhibited under the impression that I am a product of material

nature. This is called false ego. One who is absorbed in the thought of bodily

conceptions cannot understand his situation. Bhagavad-gétä was spoken to

liberate one from the bodily conception of life, and Arjuna put himself in this

position in order to receive this information from the Lord. One must become

free from the bodily conception of life; that is the preliminary activity for the

transcendentalist. One who wants to become free, who wants to become

liberated, must first of all learn that he is not this material body. Mukti, or

liberation, means freedom from material consciousness. In the

Çrémad-Bhägavatam also the definition of liberation is given. Muktir

hitvänyathä-rüpaà svarüpeëa vyavasthitiù: mukti means liberation from the

contaminated consciousness of this material world and situation in pure

consciousness. All the instructions of Bhagavad-gétä are intended to awaken

this pure consciousness, and therefore we find at the last stage of the Gétä’s

instructions that Kåñëa is asking Arjuna whether he is now in purified

consciousness. Purified consciousness means acting in accordance with the

instructions of the Lord. This is the whole sum and substance of purified

consciousness. Consciousness is already there because we are part and parcel of

the Lord, but for us there is the affinity of being affected by the inferior

modes. But the Lord, being the Supreme, is never affected. That is the

difference between the Supreme Lord and the small individual souls.

What is this consciousness? This consciousness is “I am.” Then what am I?

In contaminated consciousness “I am” means “I am the lord of all I survey. I am

the enjoyer.” The world revolves because every living being thinks that he is

the lord and creator of the material world. Material consciousness has two

psychic divisions. One is that I am the creator, and the other is that I am the

enjoyer. But actually the Supreme Lord is both the creator and the enjoyer,

and the living entity, being part and parcel of the Supreme Lord, is neither the

creator nor the enjoyer, but a cooperator. He is the created and the enjoyed.

For instance, a part of a machine cooperates with the whole machine; a part of

the body cooperates with the whole body. The hands, legs, eyes, and so on are

all parts of the body, but they are not actually the enjoyers. The stomach is the

enjoyer. The legs move, the hands supply food, the teeth chew, and all parts of

the body are engaged in satisfying the stomach because the stomach is the

principal factor that nourishes the body’s organization. Therefore everything is

given to the stomach. One nourishes the tree by watering its root, and one

nourishes the body by feeding the stomach, for if the body is to be kept in a

healthy state, then the parts of the body must cooperate to feed the stomach.

Similarly, the Supreme Lord is the enjoyer and the creator, and we, as

subordinate living beings, are meant to cooperate to satisfy Him. This

cooperation will actually help us, just as food taken by the stomach will help all

other parts of the body. If the fingers of the hand think that they should take

the food themselves instead of giving it to the stomach, then they will be

frustrated. The central figure of creation and of enjoyment is the Supreme

Lord, and the living entities are cooperators. By cooperation they enjoy. The

relation is also like that of the master and the servant. If the master is fully

satisfied, then the servant is satisfied. Similarly, the Supreme Lord should be

satisfied, although the tendency to become the creator and the tendency to

enjoy the material world are there also in the living entities because these

tendencies are there in the Supreme Lord who has created the manifested

cosmic world.

We shall find, therefore, in this Bhagavad-gétä that the complete whole is

comprised of the supreme controller, the controlled living entities, the cosmic

manifestation, eternal time and karma, or activities, and all of these are

explained in this text. All of these taken completely form the complete whole,

and the complete whole is called the Supreme Absolute Truth. The complete

whole and the complete Absolute Truth are the complete Personality of

Godhead, Çré Kåñëa. All manifestations are due to His different energies. He is

the complete whole.

It is also explained in the Gétä that impersonal Brahman is also subordinate

to the complete Supreme Person (brahmaëo hi pratiñöhäham). Brahman is more

explicitly explained in the Brahma-sütra to be like the rays of the sunshine.

The impersonal Brahman is the shining rays of the Supreme Personality of

Godhead. Impersonal Brahman is incomplete realization of the absolute whole,

and so also is the conception of Paramätmä. In the Fifteenth Chapter it shall

be seen that the Supreme Personality of Godhead, Puruñottama, is above both

impersonal Brahman and the partial realization of Paramätmä. The Supreme

Personality of Godhead is called sac-cid-änanda-vigraha. The Brahma-saàhitä

begins in this way: éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù/ anädir ädir

govindaù sarva-käraëa-käraëam. “Govinda, Kåñëa, is the cause of all causes. He

is the primal cause, and He is the very form of eternity, knowledge and bliss.”

Impersonal Brahman realization is the realization of His sat (eternity) feature.

Paramätmä realization is the realization of sat-cit (eternal knowledge). But

realization of the Personality of Godhead, Kåñëa, is realization of all the

transcendental features: sat, cit and änanda (eternity, knowledge, and bliss) in

complete vigraha (form).

People with less intelligence consider the Supreme Truth to be impersonal,

but He is a transcendental person, and this is confirmed in all Vedic

literatures. Nityo nityänäà cetanaç cetanänäm. (Kaöha Upaniñad 2.2.13) As we

are all individual living beings and have our individuality, the Supreme

Absolute Truth is also, in the ultimate issue, a person, and realization of the

Personality of Godhead is realization of all of the transcendental features in

His complete form. The complete whole is not formless. If He is formless, or if

He is less than any other thing, then He cannot be the complete whole. The

complete whole must have everything within our experience and beyond our

experience, otherwise it cannot be complete.

The complete whole, Personality of Godhead, has immense potencies

(paräsya çaktir vividhaiva çrüyate). How Kåñëa is acting in different potencies is

also explained in Bhagavad-gétä. This phenomenal world or material world in

which we are placed is also complete in itself because the twenty-four elements

of which this material universe is a temporary manifestation, according to

Säìkhya philosophy, are completely adjusted to produce complete resources

which are necessary for the maintenance and subsistence of this universe.

There is nothing extraneous, nor is there anything needed. This manifestation

has its own time fixed by the energy of the supreme whole, and when its time

is complete, these temporary manifestations will be annihilated by the

complete arrangement of the complete. There is complete facility for the small

complete units, namely the living entities, to realize the complete, and all sorts

of incompleteness are experienced due to incomplete knowledge of the

complete. So Bhagavad-gétä contains the complete knowledge of Vedic wisdom.

All Vedic knowledge is infallible, and Hindus accept Vedic knowledge to be

complete and infallible. For example, cow dung is the stool of an animal, and

according to småti, or Vedic injunction, if one touches the stool of an animal

he has to take a bath to purify himself. But in the Vedic scriptures cow dung is

considered to be a purifying agent. One might consider this to be

contradictory, but it is accepted because it is Vedic injunction, and indeed by

accepting this, one will not commit a mistake; subsequently it has been proved

by modern science that cow dung contains all antiseptic properties. So Vedic

knowledge is complete because it is above all doubts and mistakes, and

Bhagavad-gétä is the essence of all Vedic knowledge.

Vedic knowledge is not a question of research. Our research work is

imperfect because we are researching things with imperfect senses. We have to

accept perfect knowledge which comes down, as is stated in Bhagavad-gétä, by

the paramparä (disciplic succession). We have to receive knowledge from the

proper source in disciplic succession beginning with the supreme spiritual

master, the Lord Himself, and handed down to a succession of spiritual

masters. Arjuna, the student who took lessons from Lord Çré Kåñëa, accepts

everything that He says without contradicting Him. One is not allowed to

accept one portion of Bhagavad-gétä and not another. No. We must accept

Bhagavad-gétä without interpretation, without deletion and without our own

whimsical participation in the matter. The Gétä should be taken as the most

perfect presentation of Vedic knowledge. Vedic knowledge is received from

transcendental sources, and the first words were spoken by the Lord Himself.

The words spoken by the Lord are called apauruñeya, meaning that they are

different from words spoken by a person of the mundane world who is infected

with four defects. A mundaner (1) is sure to commit mistakes, (2) is invariably

illusioned, (3) has the tendency to cheat others and (4) is limited by imperfect

senses. With these four imperfections, one cannot deliver perfect information

of all-pervading knowledge.

Vedic knowledge is not imparted by such defective living entities. It was

imparted unto the heart of Brahmä, the first created living being, and Brahmä

in his turn disseminated this knowledge to his sons and disciples, as he

originally received it from the Lord. The Lord is pürëam, all-perfect, and there

is no possibility of His becoming subjected to the laws of material nature. One

should therefore be intelligent enough to know that the Lord is the only

proprietor of everything in the universe and that He is the original creator,

the creator of Brahmä. In the Eleventh Chapter the Lord is addressed as

prapitämaha [Bg. 11.39] because Brahmä is addressed as pitämaha, the

grandfather, and He is the creator of the grandfather. So no one should claim

to be the proprietor of anything; one should accept only things which are set

aside for him by the Lord as his quota for his maintenance.

There are many examples given of how we are to utilize those things which

are set aside for us by the Lord. This is also explained in Bhagavad-gétä. In the

beginning, Arjuna decided that he should not fight in the Battle of

Kurukñetra. This was his own decision. Arjuna told the Lord that it was not

possible for him to enjoy the kingdom after killing his own kinsmen. This

decision was based on the body because he was thinking that the body was

himself and that his bodily relations or expansions were his brothers, nephews,

brothers-in-law, grandfathers and so on. Therefore he wanted to satisfy his

bodily demands. Bhagavad-gétä was spoken by the Lord just to change this

view, and at the end Arjuna decides to fight under the directions of the Lord

when he says, kariñye vacanaà tava [Bg. 18.73]: “I shall act according to Your

word.”

In this world men are not meant for quarreling like cats and dogs. Men

must be intelligent to realize the importance of human life and refuse to act

like ordinary animals. A human being should realize the aim of his life, and

this direction is given in all Vedic literatures, and the essence is given in

Bhagavad-gétä. Vedic literature is meant for human beings, not for animals.

Animals can kill other living animals, and there is no question of sin on their

part, but if a man kills an animal for the satisfaction of his uncontrolled taste,

he must be responsible for breaking the laws of nature. In the Bhagavad-gétä it

is clearly explained that there are three kinds of activities according to the

different modes of nature: the activities of goodness, of passion and of

ignorance. Similarly, there are three kinds of eatables also: eatables in

goodness, passion and ignorance. All of this is clearly described, and if we

properly utilize the instructions of Bhagavad-gétä, then our whole life will

become purified, and ultimately we will be able to reach the destination which

is beyond this material sky. [Bg. 15.6]

That destination is called the sanätana sky, the eternal, spiritual sky. In this

material world we find that everything is temporary. It comes into being, stays

for some time, produces some by-products, dwindles and then vanishes. That is

the law of the material world, whether we use as an example this body, or a

piece of fruit or anything. But beyond this temporary world there is another

world of which we have information. That world consists of another nature,

which is sanätana, eternal. Jéva is also described as sanätana, eternal, and the

Lord is also described as sanätana in the Eleventh Chapter. We have an

intimate relationship with the Lord, and because we are all qualitatively

one—the sanätana-dhäma, or sky, the sanätana Supreme Personality and the

sanätana living entities—the whole purpose of Bhagavad-gétä is to revive our

sanätana occupation, or sanätana-dharma, which is the eternal occupation of

the living entity. We are temporarily engaged in different activities, but all of

these activities can be purified when we give up all these temporary activities

and take up the activities which are prescribed by the Supreme Lord. That is

called our pure life.

The Supreme Lord and His transcendental abode are both sanätana, as are

the living entities, and the combined association of the Supreme Lord and the

living entities in the sanätana abode is the perfection of human life. The Lord

is very kind to the living entities because they are His sons. Lord Kåñëa

declares in Bhagavad-gétä, sarva-yoniñu. .. ahaà béja-pradaù pitä: “I am the

father of all.” Of course there are all types of living entities according to their

various karmas, but here the Lord claims that He is the father of all of them.

Therefore the Lord descends to reclaim all of these fallen, conditioned souls, to

call them back to the sanätana eternal sky so that the sanätana living entities

may regain their eternal sanätana positions in eternal association with the

Lord. The Lord comes Himself in different incarnations, or He sends His

confidential servants as sons or His associates or äcäryas to reclaim the

conditioned souls.

Therefore, sanätana-dharma does not refer to any sectarian process of

religion. It is the eternal function of the eternal living entities in relationship

with the eternal Supreme Lord. Sanätana-dharma refers, as stated previously,

to the eternal occupation of the living entity. Çrépäda Rämänujäcärya has

explained the word sanätana as “that which has neither beginning nor end,” so

when we speak of sanätana-dharma, we must take it for granted on the

authority of Çrépäda Rämänujäcärya that it has neither beginning nor end.

The English world religion is a little different from sanätana-dharma.

Religion conveys the idea of faith, and faith may change. One may have faith

in a particular process, and he may change this faith and adopt another, but

sanätana-dharma refers to that activity which cannot be changed. For

instance, liquidity cannot be taken from water, nor can heat be taken from

fire. Similarly, the eternal function of the eternal living entity cannot be

taken from the living entity. Sanätana-dharma is eternally integral with the

living entity. When we speak of sanätana-dharma, therefore, we must take it

for granted on the authority of Çrépäda Rämänujäcärya that it has neither

beginning nor end. That which has neither end nor beginning must not be

sectarian, for it cannot be limited by any boundaries. Those belonging to some

sectarian faith will wrongly consider that sanätana-dharma is also sectarian,

but if we go deeply into the matter and consider it in the light of modern

science, it is possible for us to see that sanätana-dharma is the business of all

the people of the world—nay, of all the living entities of the universe.

Non-sanätana religious faith may have some beginning in the annals of

human history, but there is no beginning to the history of sanätana-dharma,

because it remains eternally with the living entities. Insofar as the living

entities are concerned, the authoritative çästras state that the living entity has

neither birth nor death. In the Gétä it is stated that the living entity is never

born and he never dies. He is eternal and indestructible, and he continues to

live after the destruction of his temporary material body. In reference to the

concept of sanätana-dharma, we must try to understand the concept of religion

from the Sanskrit root meaning of the word. Dharma refers to that which is

constantly existing with a particular object. We conclude that there is heat

and light along with the fire; without heat and light, there is no meaning to

the word fire. Similarly, we must discover the essential part of the living being,

that part which is his constant companion. That constant companion is his

eternal quality, and that eternal quality is his eternal religion.

When Sanätana Gosvämé asked Çré Caitanya Mahäprabhu about the

svarüpa of every living being, the Lord replied that the svarüpa, or

constitutional position, of the living being is the rendering of service to the

Supreme Personality of Godhead. If we analyze this statement of Lord

Caitanya’s, we can easily see that every living being is constantly engaged in

rendering service to another living being. A living being serves other living

beings in various capacities. By doing so, the living entity enjoys life. The

lower animals serve human beings as servants serve their master. A serves B

master, B serves C master, and C serves D master and so on. Under these

circumstances, we can see that one friend serves another friend, the mother

serves the son, the wife serves the husband, the husband serves the wife and so

on. If we go on searching in this spirit, it will be seen that there is no exception

in the society of living beings to the activity of service. The politician presents

his manifesto for the public to convince them of his capacity for service. The

voters therefore give the politician their valuable votes, thinking that he will

render valuable service to society. The shopkeeper serves the customer, and

the artisan serves the capitalist. The capitalist serves the family, and the family

serves the state in the terms of the eternal capacity of the eternal living being.

In this way we can see that no living being is exempt from rendering service to

other living beings, and therefore we can safely conclude that service is the

constant companion of the living being and that the rendering of service is the

eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to

particular time and circumstance and thus claims to be a Hindu, Muslim,

Christian, Buddhist or an adherent of any other sect. Such designations are

non—sanätana-dharma. A Hindu may change his faith to become a Muslim, or

a Muslim may change his faith to become a Hindu, or a Christian may change

his faith and so on. But in all circumstances the change of religious faith does

not affect the eternal occupation of rendering service to others. The Hindu,

Muslim or Christian in all circumstances is servant of someone. Thus, to

profess a particular type of faith is not to profess one’s sanätana-dharma. The

rendering of service is sanätana-dharma.

Factually we are related to the Supreme Lord in service. The Supreme Lord

is the supreme enjoyer, and we living entities are His servitors. We are created

for His enjoyment, and if we participate in that eternal enjoyment with the

Supreme Personality of Godhead, we become happy. We cannot become happy

otherwise. It is not possible to be happy independently, just as no one part of

the body can be happy without cooperating with the stomach. It is not possible

for the living entity to be happy without rendering transcendental loving

service unto the Supreme Lord.

In the Bhagavad-gétä, worship of different demigods or rendering service to

them is not approved. It is stated in the Seventh Chapter, twentieth verse:

kämais tais tair håta-jïänäù

prapadyante ’nya-devatäù

taà taà niyamam ästhäya

prakåtyä niyatäù svayä

“Those whose intelligence has been stolen by material desires surrender

unto demigods and follow the particular rules and regulations of worship

according to their own natures.” Here it is plainly said that those who are

directed by lust worship the demigods and not the Supreme Lord Kåñëa. When

we mention the name Kåñëa, we do not refer to any sectarian name. Kåñëa

means the highest pleasure, and it is confirmed that the Supreme Lord is the

reservoir or storehouse of all pleasure. We are all hankering after pleasure.

Änanda-mayo ’bhyäsät (Vedänta-sütra 1.1.12). The living entities, like the Lord,

are full of consciousness, and they are after happiness. The Lord is perpetually

happy, and if the living entities associate with the Lord, cooperate with Him

and take part in His association, then they also become happy.

The Lord descends to this mortal world to show His pastimes in Våndävana,

which are full of happiness. When Lord Çré Kåñëa was in Våndävana, His

activities with His cowherd boyfriends, with His damsel friends, with the other

inhabitants of Våndävana and with the cows were all full of happiness. The

total population of Våndävana knew nothing but Kåñëa. But Lord Kåñëa even

discouraged His father Nanda Mahäräja from worshiping the demigod Indra,

because He wanted to establish the fact that people need not worship any

demigod. They need only worship the Supreme Lord, because their ultimate

goal is to return to His abode.

The abode of Lord Çré Kåñëa is described in the Bhagavad-gétä, Fifteenth

Chapter, sixth verse:

na tad bhäsayate süryo

na çaçäìko na pävakaù

yad gatvä na nivartante

tad dhäma paramaà mama

“That supreme abode of Mine is not illumined by the sun or moon, nor by

fire or electricity. Those who reach it never return to this material world.”

This verse gives a description of that eternal sky. Of course we have a

material conception of the sky, and we think of it in relationship to the sun,

moon, stars and so on, but in this verse the Lord states that in the eternal sky

there is no need for the sun nor for the moon nor electricity or fire of any kind

because the spiritual sky is already illuminated by the brahmajyoti, the rays

emanating from the Supreme Lord. We are trying with difficulty to reach

other planets, but it is not difficult to understand the abode of the Supreme

Lord. This abode is referred to as Goloka. In the Brahma-saàhitä (5.37) it is

beautifully described: goloka eva nivasaty akhilätma-bhütaù. The Lord resides

eternally in His abode Goloka, yet He can be approached from this world, and

to this end the Lord comes to manifest His real form, sac-cid-änanda-vigraha

[Bs. 5.1]. When He manifests this form, there is no need for our imagining what

He looks like. To discourage such imaginative speculation, He descends and

exhibits Himself as He is, as Çyämasundara. Unfortunately, the less intelligent

deride Him because He comes as one of us and plays with us as a human being.

But because of this we should not consider the Lord one of us. It is by His

omnipotency that He presents Himself in His real form before us and displays

His pastimes, which are replicas of those pastimes found in His abode.

In the effulgent rays of the spiritual sky there are innumerable planets

floating. The brahmajyoti emanates from the supreme abode, Kåñëaloka, and

the änanda-maya, cin-maya planets, which are not material, float in those rays.

The Lord says, na tad bhäsayate süryo na çaçäìko na pävakaù/ yad gatvä na

nivartante tad dhäma paramaà mama [Bg. 15.6]. One who can approach that

spiritual sky is not required to descend again to the material sky. In the

material sky, even if we approach the highest planet (Brahmaloka), what to

speak of the moon, we will find the same conditions of life, namely birth,

death, disease and old age. No planet in the material universe is free from

these four principles of material existence.

The living entities are traveling from one planet to another, but it is not

that we can go to any planet we like merely by a mechanical arrangement. If

we desire to go to other planets, there is a process for going there. This is also

mentioned: yänti deva-vratä devän pitèn yänti pitå-vratäù [Bg. 9.25]. No

mechanical arrangement is necessary if we want interplanetary travel. The

Gétä instructs: yänti deva-vratä devän. The moon, the sun and higher planets

are called Svargaloka. There are three different statuses of planets: higher,

middle and lower planetary systems. The earth belongs to the middle planetary

system. Bhagavad-gétä informs us how to travel to the higher planetary systems

(Devaloka) with a very simple formula: yänti deva-vratä devän. One need only

worship the particular demigod of that particular planet and in that way go to

the moon, the sun or any of the higher planetary systems.

Yet Bhagavad-gétä does not advise us to go to any of the planets in this

material world, because even if we go to Brahmaloka, the highest planet,

through some sort of mechanical contrivance by maybe traveling for forty

thousand years (and who would live that long?), we will still find the material

inconveniences of birth, death, disease and old age. But one who wants to

approach the supreme planet, Kåñëaloka, or any of the other planets within

the spiritual sky, will not meet with these material inconveniences. Amongst

all of the planets in the spiritual sky there is one supreme planet called Goloka

Våndävana, which is the original planet in the abode of the original

Personality of Godhead Çré Kåñëa. All of this information is given in

Bhagavad-gétä, and we are given through its instruction information how to

leave the material world and begin a truly blissful life in the spiritual sky.

In the Fifteenth Chapter of the Bhagavad-gétä, the real picture of the

material world is given. It is said there:

ürdhva-mülam adhaù-çäkham

açvatthaà prähur avyayam

chandäàsi yasya parëäni

yas taà veda sa veda-vit

Here the material world is described as a tree whose roots are upwards and

branches are below. We have experience of a tree whose roots are upward: if

one stands on the bank of a river or any reservoir of water, he can see that the

trees reflected in the water are upside down. The branches go downward and

the roots upward. Similarly, this material world is a reflection of the spiritual

world. The material world is but a shadow of reality. In the shadow there is no

reality or substantiality, but from the shadow we can understand that there are

substance and reality. In the desert there is no water, but the mirage suggests

that there is such a thing as water. In the material world there is no water,

there is no happiness, but the real water of actual happiness is there in the

spiritual world.

The Lord suggests that we attain the spiritual world in the following

manner (Bg. 15.5):

nirmäna-mohä jita-saìga-doñä

adhyätma-nityä vinivåtta-kämäù

dvandvair vimuktäù sukha-duùkha-saàjïair

gacchanty amüòhäù padam avyayaà tat

That padam avyayam, or eternal kingdom, can be reached by one who is

nirmäna-moha. What does this mean? We are after designations. Someone

wants to become “sir,” someone wants to become “lord,” someone wants to

become the president or a rich man or a king or something else. As long as we

are attached to these designations, we are attached to the body, because

designations belong to the body. But we are not these bodies, and realizing this

is the first stage in spiritual realization. We are associated with the three modes

of material nature, but we must become detached through devotional service

to the Lord. If we are not attached to devotional service to the Lord, then we

cannot become detached from the modes of material nature. Designations and

attachments are due to our lust and desire, our wanting to lord it over the

material nature. As long as we do not give up this propensity of lording it over

material nature, there is no possibility of returning to the kingdom of the

Supreme, the sanätana-dhäma. That eternal kingdom, which is never

destroyed, can be approached by one who is not bewildered by the attractions

of false material enjoyments, who is situated in the service of the Supreme

Lord. One so situated can easily approach that supreme abode.

Elsewhere in the

Gétä

(8.21) it is stated:

avyakto ’kñara ity uktas

tam ähuù paramäà gatim

yaà präpya na nivartante

tad dhäma paramaà mama

Avyakta means unmanifested. Not even all of the material world is

manifested before us. Our senses are so imperfect that we cannot even see all

of the stars within this material universe. In Vedic literature we can receive

much information about all the planets, and we can believe it or not believe it.

All of the important planets are described in Vedic literatures, especially

Çrémad-Bhägavatam, and the spiritual world, which is beyond this material sky,

is described as avyakta, unmanifested. One should desire and hanker after that

supreme kingdom, for when one attains that kingdom, he does not have to

return to this material world.

Next, one may raise the question of how one goes about approaching that

abode of the Supreme Lord. Information of this is given in the Eighth

Chapter. It is said there:

anta-käle ca mäm eva

smaran muktvä kalevaram

yaù prayäti sa mad-bhävaà

yäti nästy atra saàçayaù

“Anyone who quits his body, at the end of life, remembering Me, attains

immediately to My nature; and there is no doubt of this.” [Bg. 8.5] One who

thinks of Kåñëa at the time of his death goes to Kåñëa. One must remember the

form of Kåñëa; if he quits his body thinking of this form, he surely approaches

the spiritual kingdom. Mad-bhävam refers to the supreme nature of the

Supreme Being. The Supreme Being is sac-cid-änanda-vigraha [Bs. 5.1]—that

is, His form is eternal, full of knowledge and bliss. Our present body is not

sac-cid-änanda. It is asat, not sat. It is not eternal; it is perishable. It is not cit,

full of knowledge, but it is full of ignorance. We have no knowledge of the

spiritual kingdom, nor do we even have perfect knowledge of this material

world, where there are so many things unknown to us. The body is also

niränanda; instead of being full of bliss it is full of misery. All of the miseries

we experience in the material world arise from the body, but one who leaves

this body thinking of Lord Kåñëa, the Supreme Personality of Godhead, at

once attains a sac-cid-änanda body.

The process of quitting this body and getting another body in the material

world is also organized. A man dies after it has been decided what form of body

he will have in the next life. Higher authorities, not the living entity himself,

make this decision. According to our activities in this life, we either rise or

sink. This life is a preparation for the next life. If we can prepare, therefore, in

this life to get promotion to the kingdom of God, then surely, after quitting

this material body, we will attain a spiritual body just like the Lord’s.

As explained before, there are different kinds of transcendentalists—the

brahma-vädé, paramätma-vädé and the devotee—and, as mentioned, in the

brahmajyoti (spiritual sky) there are innumerable spiritual planets. The

number of these planets is far, far greater than all of the planets of this

material world. This material world has been approximated as only one quarter

of the creation (ekäàçena sthito jagat). In this material segment there are

millions and billions of universes with trillions of planets and suns, stars and

moons. But this whole material creation is only a fragment of the total

creation. Most of the creation is in the spiritual sky. One who desires to merge

into the existence of the Supreme Brahman is at once transferred to the

brahmajyoti of the Supreme Lord and thus attains the spiritual sky. The

devotee, who wants to enjoy the association of the Lord, enters into the

Vaikuëöha planets, which are innumerable, and the Supreme Lord by His

plenary expansions as Näräyaëa with four hands and with different names like

Pradyumna, Aniruddha and Govinda associates with him there. Therefore at

the end of life the transcendentalists think either of the brahmajyoti, the

Paramätmä or Supreme Personality of Godhead Çré Kåñëa. In all cases they

enter into the spiritual sky, but only the devotee, or he who is in personal

touch with the Supreme Lord, enters into the Vaikuëöha planets or the

Goloka Våndävana planet. The Lord further adds that of this “there is no

doubt.” This must be believed firmly. We should not reject that which does not

tally with our imagination; our attitude should be that of Arjuna: “I believe

everything that You have said.” Therefore when the Lord says that at the time

of death whoever thinks of Him as Brahman or Paramätmä or as the

Personality of Godhead certainly enters into the spiritual sky, there is no

doubt about it. There is no question of disbelieving it.

The

Bhagavad-gétä

(8.6) also explains the general principle that makes it

possible to enter the spiritual kingdom simply by thinking of the Supreme at

the time of death:

yaà yaà väpi smaran bhävaà

tyajaty ante kalevaram

taà tam evaiti kaunteya

sadä tad-bhäva-bhävitaù

“Whatever state of being one remembers when he quits his present body, in

his next life he will attain to that state without fail.” Now, first we must

understand that material nature is a display of one of the energies of the

Supreme Lord. In the

Viñëu Puräëa

(6.7.61) the total energies of the Supreme

Lord are delineated:

viñëu-çaktiù parä proktä

kñetra-jïäkhyä tathä parä

avidyä-karma-saàjïänyä

tåtéyä çaktir iñyate

[Cc. Madhya 6.154]

The Supreme Lord has diverse and innumerable energies which are beyond

our conception; however, great learned sages or liberated souls have studied

these energies and have analyzed them into three parts. All of the energies are

of viñëu-çakti, that is to say they are different potencies of Lord Viñëu. The

first energy is parä, transcendental. Living entities also belong to the superior

energy, as has already been explained. The other energies, or material energies,

are in the mode of ignorance. At the time of death either we can remain in the

inferior energy of this material world, or we can transfer to the energy of the

spiritual world. So the

Bhagavad-gétä

(8.6) says:

yaà yaà väpi smaran bhävaà

tyajaty ante kalevaram

taà tam evaiti kaunteya

sadä tad-bhäva-bhävitaù

“Whatever state of being one remembers when he quits his present body, in

his next life he will attain to that state without fail.”

In life we are accustomed to thinking either of the material or of the

spiritual energy. Now, how can we transfer our thoughts from the material

energy to the spiritual energy? There are so many literatures which fill our

thoughts with the material energy—newspapers, magazines, novels, etc. Our

thinking, which is now absorbed in these literatures, must be transferred to the

Vedic literatures. The great sages, therefore, have written so many Vedic

literatures, such as the Puräëas. The Puräëas are not imaginative; they are

historical records. In the Caitanya-caritämåta (

Madhya

20.122) there is the

following verse:

mäyä-mugdha jévera nähi svataù kåñëa-jïäna

jévere kåpäya kailä kåñëa veda-puräëa

The forgetful living entities or conditioned souls have forgotten their

relationship with the Supreme Lord, and they are engrossed in thinking of

material activities. Just to transfer their thinking power to the spiritual sky,

Kåñëa-dvaipäyana Vyäsa has given a great number of Vedic literatures. First he

divided the Vedas into four, then he explained them in the Puräëas, and for

less capable people he wrote the Mahäbhärata. In the Mahäbhärata there is

given the Bhagavad-gétä. Then all Vedic literature is summarized in the

Vedänta-sütra, and for future guidance he gave a natural commentation on the

Vedänta-sütra, called Çrémad-Bhägavatam. We must always engage our minds

in reading these Vedic literatures. Just as materialists engage their minds in

reading newspapers, magazines and so many materialistic literatures, we must

transfer our reading to these literatures which are given to us by Vyäsadeva; in

that way it will be possible for us to remember the Supreme Lord at the time of

death. That is the only way suggested by the Lord, and He guarantees the

result: “There is no doubt.”

tasmät sarveñu käleñu

mäm anusmara yudhya ca

mayy arpita-mano-buddhir

mäm evaiñyasy asaàçayaù

“Therefore, Arjuna, you should always think of Me in the form of Kåñëa

and at the same time continue your prescribed duty of fighting. With your

activities dedicated to Me and your mind and intelligence fixed on Me, you

will attain Me without doubt.” (Bg. 8.7)

He does not advise Arjuna simply to remember Him and give up his

occupation. No, the Lord never suggests anything impractical. In this material

world, in order to maintain the body one has to work. Human society is

divided, according to work, into four divisions of social order—brähmaëa,

kñatriya, vaiçya and çüdra. The brähmaëa class or intelligent class is working in

one way, the kñatriya or administrative class is working in another way, and

the mercantile class and the laborers are all tending to their specific duties. In

the human society, whether one is a laborer, merchant, administrator or

farmer, or even if one belongs to the highest class and is a literary man, a

scientist or a theologian, he has to work in order to maintain his existence.

The Lord therefore tells Arjuna that he need not give up his occupation, but

while he is engaged in his occupation he should remember Kåñëa (mäm

anusmara [Bg. 8.7]). If he doesn’t practice remembering Kåñëa while he is

struggling for existence, then it will not be possible for him to remember Kåñëa

at the time of death. Lord Caitanya also advises this. He says, kértanéyaù sadä

hariù: [Cc. adi 17.31] one should practice chanting the names of the Lord

always. The names of the Lord and the Lord are nondifferent. So Lord Kåñëa’s

instructions to Arjuna to “remember Me” and Lord Caitanya’s injunction to

“always chant the names of Lord Kåñëa” are the same instruction. There is no

difference, because Kåñëa and Kåñëa’s name are nondifferent. In the absolute

status there is no difference between reference and referrent. Therefore we

have to practice remembering the Lord always, twenty-four hours a day, by

chanting His names and molding our life’s activities in such a way that we can

remember Him always.

How is this possible? The äcäryas give the following example. If a married

woman is attached to another man, or if a man has an attachment for a woman

other than his wife, then the attachment is to be considered very strong. One

with such an attachment is always thinking of the loved one. The wife who is

thinking of her lover is always thinking of meeting him, even while she is

carrying out her household chores. In fact, she carries out her household work

even more carefully so her husband will not suspect her attachment. Similarly,

we should always remember the supreme lover, Çré Kåñëa, and at the same time

perform our material duties very nicely. A strong sense of love is required here.

If we have a strong sense of love for the Supreme Lord, then we can discharge

our duty and at the same time remember Him. But we have to develop that

sense of love. Arjuna, for instance, was always thinking of Kåñëa; he was the

constant companion of Kåñëa, and at the same time he was a warrior. Kåñëa

did not advise him to give up fighting and go to the forest to meditate. When

Lord Kåñëa delineates the yoga system to Arjuna, Arjuna says that the practice

of this system is not possible for him.

arjuna uväca

yo ’yaà yogas tvayä proktaù

sämyena madhusüdana

etasyähaà na paçyämi

caïcalatvät sthitià sthiräm

“Arjuna said: O Madhusüdana, the system of yoga which You have

summarized appears impractical and unendurable to me, for the mind is

restless and unsteady.” (Bg. 6.33)

But the Lord says:

yoginäm api sarveñäà

mad-gatenäntarätmanä

çraddhävän bhajate yo mäà

sa me yuktatamo mataù

“Of all yogés, the one with great faith who always abides in Me, thinks of Me

within himself, and renders transcendental loving service to Me is the most

intimately united with Me in yoga and is the highest of all. That is My

opinion.” (Bg. 6.47) So one who thinks of the Supreme Lord always is the

greatest yogé, the supermost jïäné, and the greatest devotee at the same time.

The Lord further tells Arjuna that as a kñatriya he cannot give up his fighting,

but if Arjuna fights remembering Kåñëa, then he will be able to remember

Kåñëa at the time of death. But one must be completely surrendered in the

transcendental loving service of the Lord.

We work not with our body, actually, but with our mind and intelligence.

So if the intelligence and the mind are always engaged in the thought of the

Supreme Lord, then naturally the senses are also engaged in His service.

Superficially, at least, the activities of the senses remain the same, but the

consciousness is changed. The Bhagavad-gétä teaches one how to absorb the

mind and intelligence in the thought of the Lord. Such absorption will enable

one to transfer himself to the kingdom of the Lord. If the mind is engaged in

Kåñëa’s service, then the senses are automatically engaged in His service. This

is the art, and this is also the secret of Bhagavad-gétä: total absorption in the

thought of Çré Kåñëa.

Modern man has struggled very hard to reach the moon, but he has not

tried very hard to elevate himself spiritually. If one has fifty years of life ahead

of him, he should engage that brief time in cultivating this practice of

remembering the Supreme Personality of Godhead. This practice is the

devotional process:

çravaëaà kértanaà viñëoù

smaraëaà päda-sevanam

arcanaà vandanaà däsyaà

sakhyam ätma-nivedanam

(

Çrémad-Bhägavatam

7.5.23)

These nine processes, of which the easiest is çravaëam, hearing the

Bhagavad-gétä from the realized person, will turn one to the thought of the

Supreme Being. This will lead to remembering the Supreme Lord and will

enable one, upon leaving the body, to attain a spiritual body which is just fit

for association with the Supreme Lord.

The Lord further says:

abhyäsa-yoga-yuktena

cetasä nänya-gäminä

paramaà puruñaà divyaà

yäti pärthänucintayan

“He who meditates on Me as the Supreme Personality of Godhead, his mind

constantly engaged in remembering Me, undeviated from the path, he, O

Arjuna, is sure to reach Me.” (Bg. 8.8)

This is not a very difficult process. However, one must learn it from an

experienced person. Tad vijïänärthaà sa gurum eväbhigacchet: [MU 1.2.12(3)]

one must approach a person who is already in the practice. The mind is always

flying to this and that, but one must practice concentrating the mind always

on the form of the Supreme Lord, Çré Kåñëa, or on the sound of His name. The

mind is naturally restless, going hither and thither, but it can rest in the sound

vibration of Kåñëa. One must thus meditate on paramaà puruñam, the

Supreme Personality of Godhead in the spiritual kingdom, the spiritual sky,

and thus attain Him. The ways and the means for ultimate realization,

ultimate attainment, are stated in the Bhagavad-gétä, and the doors of this

knowledge are open for everyone. No one is barred out. All classes of men can

approach Lord Kåñëa by thinking of Him, for hearing and thinking of Him is

possible for everyone.

The Lord further says (Bg. 9.32–33):

mäà hi pärtha vyapäçritya

ye ’pi syuù päpa-yonayaù

striyo vaiçyäs tathä çüdräs

te ’pi yänti paräà gatim

kià punar brähmaëäù puëyä

bhaktä räjarñayas tathä

anityam asukhaà lokam

imaà präpya bhajasva mäm

Thus the Lord says that even a merchant, a fallen woman or a laborer or

even human beings in the lowest status of life can attain the Supreme. One

does not need highly developed intelligence. The point is that anyone who

accepts the principle of bhakti-yoga and accepts the Supreme Lord as the

summum bonum of life, as the highest target, the ultimate goal, can approach

the Lord in the spiritual sky. If one adopts the principles enunciated in

Bhagavad-gétä, he can make his life perfect and make a permanent solution to

all the problems of life. This is the sum and substance of the entire

Bhagavad-gétä.

In conclusion, Bhagavad-gétä is a transcendental literature which one

should read very carefully. Gétä-çästram idaà puëyaà yaù paöhet prayataù

pumän: if one properly follows the instructions of Bhagavad-gétä, one can be

freed from all the miseries and anxieties of life. Bhaya-çokädi-varjitaù. One will

be freed from all fears in this life, and one’s next life will be spiritual.

(Gétä-mähätmya 1)

There is also a further advantage:

gétädhyäyana-çélasya

präëäyama-parasya ca

naiva santi hi päpäni

pürva-janma-kåtäni ca

“If one reads Bhagavad-gétä very sincerely and with all seriousness, then by

the grace of the Lord the reactions of his past misdeeds will not act upon him.”

(Gétä-mähätmya 2) The Lord says very loudly in the last portion of

Bhagavad-gétä (18.66):

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

“Abandon all varieties of religion and just surrender unto Me. I shall

deliver you from all sinful reactions. Do not fear.” Thus the Lord takes all

responsibility for one who surrenders unto Him, and He indemnifies such a

person against all reactions of sins.

maline mocanaà puàsäà

jala-snänaà dine dine

sakåd gétämåta-snänaà

saàsära-mala-näçanam

“One may cleanse himself daily by taking a bath in water, but if one takes a

bath even once in the sacred Ganges water of Bhagavad-gétä, for him the dirt

of material life is altogether vanquished.” (Gétä-mähätmya 3)

gétä su-gétä kartavyä

kim anyaiù çästra-vistaraiù

yä svayaà padmanäbhasya

mukha-padmäd viniùsåtä

Because Bhagavad-gétä is spoken by the Supreme Personality of Godhead,

one need not read any other Vedic literature. One need only attentively and

regularly hear and read Bhagavad-gétä. In the present age, people are so

absorbed in mundane activities that it is not possible for them to read all the

Vedic literatures. But this is not necessary. This one book, Bhagavad-gétä, will

suffice, because it is the essence of all Vedic literatures and especially because

it is spoken by the Supreme Personality of Godhead. (Gétä-mähätmya 4)

As it is said:

bhäratämåta-sarvasvaà

viñëu-vakträd viniùsåtam

gétä-gaìgodakaà pétvä

punar janma na vidyate

“One who drinks the water of the Ganges attains salvation, so what to

speak of one who drinks the nectar of Bhagavad-gétä? Bhagavad-gétä is the

essential nectar of the Mahäbhärata, and it is spoken by Lord Kåñëa Himself,

the original Viñëu.” (Gétä-mähätmya 5) Bhagavad-gétä comes from the mouth

of the Supreme Personality of Godhead, and the Ganges is said to emanate

from the lotus feet of the Lord. Of course, there is no difference between the

mouth and the feet of the Supreme Lord, but from an impartial study we can

appreciate that Bhagavad-gétä is even more important than the water of the

Ganges.

sarvopaniñado gävo

dogdhä gopäla-nandanaù

pärtho vatsaù su-dhér bhoktä

dugdhaà gétämåtaà mahat

“This Gétopaniñad, Bhagavad-gétä, the essence of all the Upaniñads, is just

like a cow, and Lord Kåñëa, who is famous as a cowherd boy, is milking this

cow. Arjuna is just like a calf, and learned scholars and pure devotees are to

drink the nectarean milk of Bhagavad-gétä.” (Gétä-mähätmya 6)

ekaà çästraà devaké-putra-gétam

eko devo devaké-putra eva

eko mantras tasya nämäni yäni

karmäpy ekaà tasya devasya sevä

(Gétä-mähätmya 7)

In this present day, people are very much eager to have one scripture, one

God, one religion, and one occupation. Therefore, ekaà çästraà

devaké-putra-gétam: let there be one scripture only, one common scripture for

the whole world—Bhagavad-gétä. Eko devo devaké-putra eva: let there be one

God for the whole world—Çré Kåñëa. Eko mantras tasya nämäni: and one

hymn, one mantra, one prayer—the chanting of His name: Hare Kåñëa, Hare

Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare

Hare. Karmäpy ekaà tasya devasya sevä: and let there be one work only—the

service of the Supreme Personality of Godhead.

THE DISCIPLIC SUCCESSION

Evaà paramparä-präptam imaà räjarñayo viduù (

Bhagavad-gétä

4.2). This

Bhagavad-gétä As It Is is received through this disciplic succession:

1. Kåñëa 17. Brahmaëya Tértha

2. Brahmä 18. Vyäsa Tértha

3. Närada 19. Lakñmépati

4. Vyäsa 20. Mädhavendra Puré

5. Madhva 21. Éçvara Puré, (Nityänanda, Advaita)

6. Padmanäbha 22. Lord Caitanya

7. Nåhari 23. Rüpa, (Svarüpa, Sanätana)

8. Mädhava 24. Raghunätha, Jéva

9. Akñobhya 25. Kåñëadäsa

10. Jaya Tértha 26. Narottama

11. Jïänasindhu 27. Viçvanätha

12. Dayänidhi 28. (Baladeva) Jagannätha

13. Vidyänidhi 29. Bhaktivinoda

14. Räjendra 30. Gaurakiçora

15. Jayadharma 31. Bhaktisiddhänta Sarasvaté

16. Puruñottama 32. A. C. Bhaktivedanta Swami

Prabhupäda

- CHAPTER 1 -

Observing the Armies on the Battlefield of Kurukñetra

TEXT 1

Da*Taraí\ ovac

DaMaR+ae}ae ku-å+ae}ae SaMaveTaa YauYauTSav" )

MaaMak-a" Paa<@vaêEv ik-Maku-vRTa SaÅYa )) 1 ))

dhåtaräñöra uväca

dharma-kñetre kuru-kñetre

samavetä yuyutsavaù

mämakäù päëòaväç caiva

kim akurvata saïjaya

SYNONYMS

dhåtaräñöraù uväca—King Dhåtaräñöra said; dharma-kñetre—in the place of

pilgrimage; kuru-kñetre—in the place named Kurukñetra;

samavetäù—assembled; yuyutsavaù—desiring to fight; mämakäù—my party

(sons); päëòaväù—the sons of Päëòu; ca—and; eva—certainly; kim—what;

akurvata—did they do; saïjaya—O Saïjaya.

TRANSLATION

Dhåtaräñöra said: O Saïjaya, after my sons and the sons of Päëòu assembled

in the place of pilgrimage at Kurukñetra, desiring to fight, what did they do?

PURPORT

Bhagavad-gétä is the widely read theistic science summarized in the

Gétä-mähätmya (Glorification of the Gétä). There it says that one should read

Bhagavad-gétä very scrutinizingly with the help of a person who is a devotee of

Çré Kåñëa and try to understand it without personally motivated

interpretations. The example of clear understanding is there in the

Bhagavad-gétä itself, in the way the teaching is understood by Arjuna, who

heard the Gétä directly from the Lord. If someone is fortunate enough to

understand Bhagavad-gétä in that line of disciplic succession, without

motivated interpretation, then he surpasses all studies of Vedic wisdom, and all

scriptures of the world. One will find in the Bhagavad-gétä all that is contained

in other scriptures, but the reader will also find things which are not to be

found elsewhere. That is the specific standard of the Gétä. It is the perfect

theistic science because it is directly spoken by the Supreme Personality of

Godhead, Lord Çré Kåñëa.

The topics discussed by Dhåtaräñöra and Saïjaya, as described in the

Mahäbhärata, form the basic principle for this great philosophy. It is

understood that this philosophy evolved on the Battlefield of Kurukñetra,

which is a sacred place of pilgrimage from the immemorial time of the Vedic

age. It was spoken by the Lord when He was present personally on this planet

for the guidance of mankind.

The word dharma-kñetra (a place where religious rituals are performed) is

significant because, on the Battlefield of Kurukñetra, the Supreme Personality

of Godhead was present on the side of Arjuna. Dhåtaräñöra, the father of the

Kurus, was highly doubtful about the possibility of his sons’ ultimate victory. In

his doubt, he inquired from his secretary Saïjaya, “What did they do?” He was

confident that both his sons and the sons of his younger brother Päëòu were

assembled in that Field of Kurukñetra for a determined engagement of the war.

Still, his inquiry is significant. He did not want a compromise between the

cousins and brothers, and he wanted to be sure of the fate of his sons on the

battlefield. Because the battle was arranged to be fought at Kurukñetra, which

is mentioned elsewhere in the Vedas as a place of worship—even for the

denizens of heaven—Dhåtaräñöra became very fearful about the influence of

the holy place on the outcome of the battle. He knew very well that this would

influence Arjuna and the sons of Päëòu favorably, because by nature they

were all virtuous. Saïjaya was a student of Vyäsa, and therefore, by the mercy

of Vyäsa, Saïjaya was able to envision the Battlefield of Kurukñetra even while

he was in the room of Dhåtaräñöra. And so, Dhåtaräñöra asked him about the

situation on the battlefield.

Both the Päëòavas and the sons of Dhåtaräñöra belong to the same family,

but Dhåtaräñöra’s mind is disclosed herein. He deliberately claimed only his

sons as Kurus, and he separated the sons of Päëòu from the family heritage.

One can thus understand the specific position of Dhåtaräñöra in his

relationship with his nephews, the sons of Päëòu. As in the paddy field the

unnecessary plants are taken out, so it is expected from the very beginning of

these topics that in the religious field of Kurukñetra, where the father of

religion, Çré Kåñëa, was present, the unwanted plants like Dhåtaräñöra’s son

Duryodhana and others would be wiped out and the thoroughly religious

persons, headed by Yudhiñöhira, would be established by the Lord. This is the

significance of the words dharma-kñetre and kuru-kñetre, apart from their

historical and Vedic importance.

TEXT 2

SaÅYa ovac

d*îa Tau Paa<@vaNaqk&- VYaU!& duYaaeRDaNaSTada )

AacaYaRMauPaSa®MYa raJaa vcNaMab]vqTa( )) 2 ))

saïjaya uväca

dåñövä tu päëòavänékaà

vyüòhaà duryodhanas tadä

äcäryam upasaìgamya

räjä vacanam abravét

SYNONYMS

saïjayaù uväca—Saïjaya said; dåñövä—after seeing; tu—but;

päëòava-anékam—the soldiers of the Päëòavas; vyüòham—arranged in a

military phalanx; duryodhanaù—King Duryodhana; tadä—at that time;

äcäryam—the teacher; upasaìgamya—approaching; räjä—the king;

vacanam—words; abravét—spoke.

TRANSLATION

Saïjaya said: O King, after looking over the army arranged in military

formation by the sons of Päëòu, King Duryodhana went to his teacher and

spoke the following words.

PURPORT

Dhåtaräñöra was blind from birth. Unfortunately, he was also bereft of

spiritual vision. He knew very well that his sons were equally blind in the

matter of religion, and he was sure that they could never reach an

understanding with the Päëòavas, who were all pious since birth. Still he was

doubtful about the influence of the place of pilgrimage, and Saïjaya could

understand his motive in asking about the situation on the battlefield. Saïjaya

wanted, therefore, to encourage the despondent king and thus assured him

that his sons were not going to make any sort of compromise under the

influence of the holy place. Saïjaya therefore informed the king that his son,

Duryodhana, after seeing the military force of the Päëòavas, at once went to

the commander in chief, Droëäcärya, to inform him of the real position.

Although Duryodhana is mentioned as the king, he still had to go to the

commander on account of the seriousness of the situation. He was therefore

quite fit to be a politician. But Duryodhana’s diplomatic veneer could not

disguise the fear he felt when he saw the military arrangement of the

Päëòavas.

TEXT 3

PaXYaETaa& Paa<@uPau}aa<aaMaacaYaR MahTaq& cMaUMa( )

VYaU!a& d]uPadPau}ae<a Tav iXaZYae<a DaqMaTaa )) 3 ))

paçyaitäà päëòu-puträëäm

äcärya mahatéà camüm

vyüòhäà drupada-putreëa

tava çiñyeëa dhématä

SYNONYMS

paçya—behold; etäm—this; päëòu-puträëäm—of the sons of Päëòu;

äcärya—O teacher; mahatém—great; camüm—military force;

vyüòhäm—arranged; drupada-putreëa—by the son of Drupada; tava—your;

çiñyeëa—disciple; dhé-matä—very intelligent.

TRANSLATION

O my teacher, behold the great army of the sons of Päëòu, so expertly

arranged by your intelligent disciple the son of Drupada.

PURPORT

Duryodhana, a great diplomat, wanted to point out the defects of

Droëäcärya, the great brähmaëa commander in chief. Droëäcärya had some

political quarrel with King Drupada, the father of Draupadé, who was Arjuna’s

wife. As a result of this quarrel, Drupada performed a great sacrifice, by which

he received the benediction of having a son who would be able to kill

Droëäcärya. Droëäcärya knew this perfectly well, and yet as a liberal

brähmaëa he did not hesitate to impart all his military secrets when the son of

Drupada, Dhåñöadyumna, was entrusted to him for military education. Now, on

the Battlefield of Kurukñetra, Dhåñöadyumna took the side of the Päëòavas,

and it was he who arranged for their military phalanx, after having learned the

art from Droëäcärya. Duryodhana pointed out this mistake of Droëäcärya’s so

that he might be alert and uncompromising in the fighting. By this he wanted

to point out also that he should not be similarly lenient in battle against the

Päëòavas, who were also Droëäcärya’s affectionate students. Arjuna,

especially, was his most affectionate and brilliant student. Duryodhana also

warned that such leniency in the fight would lead to defeat.

TEXT 4

A}a éUra MaheZvaSaa >aqMaaJauRNaSaMaa YauiDa )

YauYauDaaNaae ivra$=ê d]uPadê MaharQa" )) 4 ))

atra çürä maheñv-äsä

bhémärjuna-samä yudhi

yuyudhäno viräöaç ca

drupadaç ca mahä-rathaù

SYNONYMS

atra—here; çüräù—heroes; mahä-iñu-äsäù—mighty bowmen;

bhéma-arjuna—to Bhéma and Arjuna; samäù—equal; yudhi—in the fight;

yuyudhänaù—Yuyudhäna; viräöaù—Viräöa; ca—also; drupadaù—Drupada;

ca—also; mahä-rathaù—great fighter.

TRANSLATION

Here in this army are many heroic bowmen equal in fighting to Bhéma and

Arjuna: great fighters like Yuyudhäna, Viräöa and Drupada.

PURPORT

Even though Dhåñöadyumna was not a very important obstacle in the face

of Droëäcärya’s very great power in the military art, there were many others

who were causes of fear. They are mentioned by Duryodhana as great

stumbling blocks on the path of victory because each and every one of them

was as formidable as Bhéma and Arjuna. He knew the strength of Bhéma and

Arjuna, and thus he compared the others with them.

TEXT 5

Da*íke-Tauêeik-TaaNa" k-aiXaraJaê vqYaRvaNa( )

PauåiJaTku-iNTa>aaeJaê XaEBYaê NarPau®v" )) 5 ))

dhåñöaketuç cekitänaù

käçiräjaç ca véryavän

purujit kuntibhojaç ca

çaibyaç ca nara-puìgavaù

SYNONYMS

dhåñöaketuù—Dhåñöaketu; cekitänaù—Cekitäna; käçiräjaù—Käçiräja; ca—also;

vérya-vän—very powerful; purujit—Purujit; kuntibhojaù—Kuntibhoja;

ca—and; çaibyaù—Çaibya; ca—and; nara-puìgavaù—hero in human society.

TRANSLATION

There are also great, heroic, powerful fighters like Dhåñöaketu, Cekitäna,

Käçiräja, Purujit, Kuntibhoja and Çaibya.

TEXT 6

YauDaaMaNYauê iv§-aNTa otaMaaEJaaê vqYaRvaNa( )

SaaE>ad]ae d]aEPadeYaaê SavR Wv MaharQaa" )) 6 ))

yudhämanyuç ca vikränta

uttamaujäç ca véryavän

saubhadro draupadeyäç ca

sarva eva mahä-rathäù

SYNONYMS

yudhämanyuù—Yudhämanyu; ca—and; vikräntaù—mighty;

uttamaujäù—Uttamaujä; ca—and; vérya-vän—very powerful;

saubhadraù—the son of Subhadrä; draupadeyäù—the sons of Draupadé;

ca—and; sarve—all; eva—certainly; mahä-rathäù—great chariot fighters.

TRANSLATION

There are the mighty Yudhämanyu, the very powerful Uttamaujä, the son of

Subhadrä and the sons of Draupadé. All these warriors are great chariot fighters.

TEXT 7

ASMaak&- Tau iviXaía Yae TaaiàbaeDa iÜJaaetaMa )

NaaYak-a MaMa SaENYaSYa Sa&jaQa| TaaNb]vqiMa Tae )) 7 ))

asmäkaà tu viçiñöä ye

tän nibodha dvijottama

näyakä mama sainyasya

saàjïärthaà tän bravémi te

SYNONYMS

asmäkam—our; tu—but; viçiñöäù—especially powerful; ye—who; tän—them;

nibodha—just take note of, be informed; dvija-uttama—O best of the

brähmaëas; näyakäù—captains; mama—my; sainyasya—of the soldiers;

saàjïä-artham—for information; tän—them; bravémi—I am speaking; te—to

you.

TRANSLATION

But for your information, O best of the brähmaëas, let me tell you about the

captains who are especially qualified to lead my military force.

TEXT 8

>avaN>aqZMaê k-<aRê k*-Paê SaiMaiTa&JaYa" )

AìTQaaMaa ivk-<aRê SaaEMaditaSTaQaEv c )) 8 ))

bhavän bhéñmaç ca karëaç ca

kåpaç ca samitià-jayaù

açvatthämä vikarëaç ca

saumadattis tathaiva ca

SYNONYMS

bhavän—your good self; bhéñmaù—Grandfather Bhéñma; ca—also;

karëaù—Karëa; ca—and; kåpaù—Kåpa; ca—and; samitim-jayaù—always

victorious in battle; açvatthämä—Açvatthämä; vikarëaù—Vikarëa; ca—as well

as; saumadattiù—the son of Somadatta; tathä—as well as; eva—certainly;

ca—also.

TRANSLATION

There are personalities like you, Bhéñma, Karëa, Kåpa, Açvatthämä, Vikarëa

and the son of Somadatta called Bhüriçravä, who are always victorious in battle.

PURPORT

Duryodhana mentions the exceptional heroes in the battle, all of whom are

ever victorious. Vikarëa is the brother of Duryodhana, Açvatthämä is the son

of Droëäcärya, and Saumadatti, or Bhüriçravä, is the son of the King of the

Bählékas. Karëa is the half brother of Arjuna, as he was born of Kunté before

her marriage with King Päëòu. Kåpäcärya’s twin sister married Droëäcärya.

TEXT 9

ANYae c bhv" éUra MadQaeR TYa¢-JaqivTaa" )

NaaNaaXañPa[hr<aa" SaveR YauÖivXaarda" )) 9 ))

anye ca bahavaù çürä

mad-arthe tyakta-jévitäù

nänä-çastra-praharaëäù

sarve yuddha-viçäradäù

SYNONYMS

anye—others; ca—also; bahavaù—in great numbers; çüräù—heroes;

mat-arthe—for my sake; tyakta-jévitäù—prepared to risk life; nänä—many;

çastra—weapons; praharaëäù—equipped with; sarve—all of them;

yuddha-viçäradäù—experienced in military science.

TRANSLATION

There are many other heroes who are prepared to lay down their lives for my

sake. All of them are well equipped with different kinds of weapons, and all are

experienced in military science.

PURPORT

As far as the others are concerned—like Jayadratha, Kåtavarmä and

Çalya—all are determined to lay down their lives for Duryodhana’s sake. In

other words, it is already concluded that all of them would die in the Battle of

Kurukñetra for joining the party of the sinful Duryodhana. Duryodhana was, of

course, confident of his victory on account of the above-mentioned combined

strength of his friends.

TEXT 10

APaYaaRá& TadSMaak&- bl&/ >aqZMaai>ari+aTaMa( )

PaYaaRá& iTvdMaeTaeza& bl&/ >aqMaai>ari+aTaMa( )) 10 ))

aparyäptaà tad asmäkaà

balaà bhéñmäbhirakñitam

paryäptaà tv idam eteñäà

balaà bhémäbhirakñitam

SYNONYMS

aparyäptam—immeasurable; tat—that; asmäkam—of ours; balam—strength;

bhéñma—by Grandfather Bhéñma; abhirakñitam—perfectly protected;

paryäptam—limited; tu—but; idam—all this; eteñäm—of the Päëòavas;

balam—strength; bhéma—by Bhéma; abhirakñitam—carefully protected.

TRANSLATION

Our strength is immeasurable, and we are perfectly protected by Grandfather

Bhéñma, whereas the strength of the Päëòavas, carefully protected by Bhéma, is

limited.

PURPORT

Herein an estimation of comparative strength is made by Duryodhana. He

thinks that the strength of his armed forces is immeasurable, being specifically

protected by the most experienced general, Grandfather Bhéñma. On the other

hand, the forces of the Päëòavas are limited, being protected by a less

experienced general, Bhéma, who is like a fig in the presence of Bhéñma.

Duryodhana was always envious of Bhéma because he knew perfectly well that

if he should die at all, he would only be killed by Bhéma. But at the same time,

he was confident of his victory on account of the presence of Bhéñma, who was

a far superior general. His conclusion that he would come out of the battle

victorious was well ascertained.

TEXT 11

AYaNaezu c SaveRzu YaQaa>aaGaMaviSQaTaa" )

>aqZMaMaevai>ar+aNTau >avNTa" SavR Wv ih )) 11 ))

ayaneñu ca sarveñu

yathä-bhägam avasthitäù

bhéñmam eväbhirakñantu

bhavantaù sarva eva hi

SYNONYMS

ayaneñu—in the strategic points; ca—also; sarveñu—everywhere;

yathä-bhägam—as differently arranged; avasthitäù—situated; bhéñmam—unto

Grandfather Bhéñma; eva—certainly; abhirakñantu—should give support;

bhavantaù—you; sarve—all respectively; eva hi—certainly.

TRANSLATION

All of you must now give full support to Grandfather Bhéñma, as you stand

at your respective strategic points of entrance into the phalanx of the army.

PURPORT

Duryodhana, after praising the prowess of Bhéñma, further considered that

others might think that they had been considered less important, so in his

usual diplomatic way, he tried to adjust the situation in the above words. He

emphasized that Bhéñmadeva was undoubtedly the greatest hero, but he was an

old man, so everyone must especially think of his protection from all sides. He

might become engaged in the fight, and the enemy might take advantage of his

full engagement on one side. Therefore, it was important that other heroes not

leave their strategic positions and allow the enemy to break the phalanx.

Duryodhana clearly felt that the victory of the Kurus depended on the

presence of Bhéñmadeva. He was confident of the full support of Bhéñmadeva

and Droëäcärya in the battle because he well knew that they did not even

speak a word when Arjuna’s wife Draupadé, in her helpless condition, had

appealed to them for justice while she was being forced to appear naked in the

presence of all the great generals in the assembly. Although he knew that the

two generals had some sort of affection for the Päëòavas, he hoped that these

generals would now completely give it up, as they had done during the

gambling performances.

TEXT 12

TaSYa SaÅNaYaNhz| ku-åv*Ö" iPaTaaMah" )

iSa&hNaad& ivNaÛaeÀE" Xa«& dDMaaE Pa[TaaPavaNa( )) 12 ))

tasya saïjanayan harñaà

kuru-våddhaù pitämahaù

siàha-nädaà vinadyoccaiù

çaìkhaà dadhmau pratäpavän

SYNONYMS

tasya—his; saïjanayan—increasing; harñam—cheerfulness;

kuru-våddhaù—the grandsire of the Kuru dynasty (Bhéñma); pitämahaù—the

grandfather; siàha-nädam—roaring sound, like that of a lion;

vinadya—vibrating; uccaiù—very loudly; çaìkham—conchshell;

dadhmau—blew; pratäpa-vän—the valiant.

TRANSLATION

Then Bhéñma, the great valiant grandsire of the Kuru dynasty, the

grandfather of the fighters, blew his conchshell very loudly, making a sound like

the roar of a lion, giving Duryodhana joy.

PURPORT

The grandsire of the Kuru dynasty could understand the inner meaning of

the heart of his grandson Duryodhana, and out of his natural compassion for

him he tried to cheer him by blowing his conchshell very loudly, befitting his

position as a lion. Indirectly, by the symbolism of the conchshell, he informed

his depressed grandson Duryodhana that he had no chance of victory in the

battle, because the Supreme Lord Kåñëa was on the other side. But still, it was

his duty to conduct the fight, and no pains would be spared in that connection.

TEXT 13

TaTa" Xa«aê >aeYaRê Pa<avaNak-GaaeMau%a" )

SahSaEva>YahNYaNTa Sa XaBdSTauMaul/ae_>avTa( )) 13 ))

tataù çaìkhäç ca bheryaç ca

paëavänaka-gomukhäù

sahasaiväbhyahanyanta

sa çabdas tumulo ’bhavat

SYNONYMS

tataù—thereafter; çaìkhäù—conchshells; ca—also; bheryaù—large drums;

ca—and; paëava-änaka—small drums and kettledrums; go-mukhäù—horns;

sahasä—all of a sudden; eva—certainly; abhyahanyanta—were simultaneously

sounded; saù—that; çabdaù—combined sound; tumulaù—tumultuous;

abhavat—became.

TRANSLATION

After that, the conchshells, drums, bugles, trumpets and horns were all

suddenly sounded, and the combined sound was tumultuous.

TEXT 14

TaTa" ìeTaEhRYaEYauR¢e- MahiTa SYaNdNae iSQaTaaE )

MaaDav" Paa<@vêEv idVYaaE Xa«aE Pa[dDMaTau" )) 14 ))

tataù çvetair hayair yukte

mahati syandane sthitau

mädhavaù päëòavaç caiva

divyau çaìkhau pradadhmatuù

SYNONYMS

tataù—thereafter; çvetaiù—with white; hayaiù—horses; yukte—being yoked;

mahati—in a great; syandane—chariot; sthitau—situated; mädhavaù—Kåñëa

(the husband of the goddess of fortune); päëòavaù—Arjuna (the son of

Päëòu); ca—also; eva—certainly; divyau—transcendental;

çaìkhau—conchshells; pradadhmatuù—sounded.

TRANSLATION

On the other side, both Lord Kåñëa and Arjuna, stationed on a great chariot

drawn by white horses, sounded their transcendental conchshells.

PURPORT

In contrast with the conchshell blown by Bhéñmadeva, the conchshells in

the hands of Kåñëa and Arjuna are described as transcendental. The sounding

of the transcendental conchshells indicated that there was no hope of victory

for the other side because Kåñëa was on the side of the Päëòavas. Jayas tu

päëòu-puträëäà yeñäà pakñe janärdanaù. Victory is always with persons like

the sons of Päëòu because Lord Kåñëa is associated with them. And whenever

and wherever the Lord is present, the goddess of fortune is also there because

the goddess of fortune never lives alone without her husband. Therefore,

victory and fortune were awaiting Arjuna, as indicated by the transcendental

sound produced by the conchshell of Viñëu, or Lord Kåñëa. Besides that, the

chariot on which both the friends were seated had been donated by Agni (the

fire-god) to Arjuna, and this indicated that this chariot was capable of

conquering all sides, wherever it was drawn over the three worlds.

TEXT 15

PaaÄJaNYa& ôzqke-Xaae devdta& DaNaÅYa" )

PaaE<@\& dDMaaE MahaXa«& >aqMak-MaaR v*k-aedr" )) 15 ))

päïcajanyaà håñékeço

devadattaà dhanaïjayaù

pauëòraà dadhmau mahä-çaìkhaà

bhéma-karmä våkodaraù

SYNONYMS

päïcajanyam—the conchshell named Päïcajanya; håñéka-éçaù—Håñékeça

(Kåñëa, the Lord who directs the senses of the devotees); devadattam—the

conchshell named Devadatta; dhanam-jayaù—Dhanaïjaya (Arjuna, the

winner of wealth); pauëòram—the conch named Pauëòra; dadhmau—blew;

mahä-çaìkham—the terrific conchshell; bhéma-karmä—one who performs

herculean tasks; våka-udaraù—the voracious eater (Bhéma).

TRANSLATION

Lord Kåñëa blew His conchshell, called Päïcajanya; Arjuna blew his, the

Devadatta; and Bhéma, the voracious eater and performer of herculean tasks,

blew his terrific conchshell, called Pauëòra.

PURPORT

Lord Kåñëa is referred to as Håñékeça in this verse because He is the owner

of all senses. The living entities are part and parcel of Him, and therefore the

senses of the living entities are also part and parcel of His senses. The

impersonalists cannot account for the senses of the living entities, and

therefore they are always anxious to describe all living entities as senseless, or

impersonal. The Lord, situated in the hearts of all living entities, directs their

senses. But He directs in terms of the surrender of the living entity, and in the

case of a pure devotee He directly controls the senses. Here on the Battlefield

of Kurukñetra the Lord directly controls the transcendental senses of Arjuna,

and thus His particular name of Håñékeça. The Lord has different names

according to His different activities. For example, His name is Madhusüdana

because He killed the demon of the name Madhu; His name is Govinda

because He gives pleasure to the cows and to the senses; His name is Väsudeva

because He appeared as the son of Vasudeva; His name is Devaké-nandana

because He accepted Devaké as His mother; His name is Yaçodä-nandana

because He awarded His childhood pastimes to Yaçodä at Våndävana; His

name is Pärtha-särathi because He worked as charioteer of His friend Arjuna.

Similarly, His name is Håñékeça because He gave direction to Arjuna on the

Battlefield of Kurukñetra.

Arjuna is referred to as Dhanaïjaya in this verse because he helped his

elder brother in fetching wealth when it was required by the king to make

expenditures for different sacrifices. Similarly, Bhéma is known as Våkodara

because he could eat as voraciously as he could perform herculean tasks, such

as killing the demon Hiòimba. So the particular types of conchshell blown by

the different personalities on the side of the Päëòavas, beginning with the

Lord’s, were all very encouraging to the fighting soldiers. On the other side

there were no such credits, nor the presence of Lord Kåñëa, the supreme

director, nor that of the goddess of fortune. So they were predestined to lose

the battle—and that was the message announced by the sounds of the

conchshells.

TEXTS 16–18

ANaNTaivJaYa& raJaa ku-NTaqPau}aae YauiDaiïr" )

Naku-l/" Sahdevê SaugaaezMai<aPauZPak-aE )) 16 ))

k-aXYaê ParMaeZvaSa" iXa%<@q c MaharQa" )

Da*íÛuManae ivra$=ê SaaTYaik-êaParaiJaTa" )) 17 ))

d]uPadae d]aEPadeYaaê SavRXa" Pa*iQavqPaTae )

SaaE>ad]ê Mahabahu" Xa«aNdDMau" Pa*QaKPa*Qak(- )) 18 ))

anantavijayaà räjä

kunté-putro yudhiñöhiraù

nakulaù sahadevaç ca

sughoña-maëipuñpakau

käçyaç ca parameñv-äsaù

çikhaëòé ca mahä-rathaù

dhåñöadyumno viräöaç ca

sätyakiç cäparäjitaù

drupado draupadeyäç ca

sarvaçaù påthivé-pate

saubhadraç ca mahä-bähuù

çaìkhän dadhmuù påthak påthak

SYNONYMS

ananta-vijayam—the conch named Ananta-vijaya; räjä—the king;

kunté-putraù—the son of Kunté; yudhiñöhiraù—Yudhiñöhira; nakulaù—Nakula;

sahadevaù—Sahadeva; ca—and; sughoña-maëipuñpakau—the conches named

Sughoña and Maëipuñpaka; käçyaù—the King of Käçé (Väräëasé); ca—and;

parama-iñu-äsaù—the great archer; çikhaëòé—Çikhaëòé; ca—also;

mahä-rathaù—one who can fight alone against thousands;

dhåñöadyumnaù—Dhåñöadyumna (the son of King Drupada); viräöaù—Viräöa

(the prince who gave shelter to the Päëòavas while they were in disguise);

ca—also; sätyakiù—Sätyaki (the same as Yuyudhäna, the charioteer of Lord

Kåñëa); ca—and; aparäjitaù—who had never been vanquished;

drupadaù—Drupada, the King of Päïcäla; draupadeyäù—the sons of Draupadé;

ca—also; sarvaçaù—all; påthivé-pate—O King; saubhadraù—Abhimanyu, the

son of Subhadrä; ca—also; mahä-bähuù—mighty-armed;

çaìkhän—conchshells; dadhmuù—blew; påthak påthak—each separately.

TRANSLATION

King Yudhiñöhira, the son of Kunté, blew his conchshell, the Ananta-vijaya,

and Nakula and Sahadeva blew the Sughoña and Maëipuñpaka. That great

archer the King of Käçé, the great fighter Çikhaëòé, Dhåñöadyumna, Viräöa, the

unconquerable Sätyaki, Drupada, the sons of Draupadé, and the others, O King,

such as the mighty-armed son of Subhadrä, all blew their respective conchshells.

PURPORT

Saïjaya informed King Dhåtaräñöra very tactfully that his unwise policy of

deceiving the sons of Päëòu and endeavoring to enthrone his own sons on the

seat of the kingdom was not very laudable. The signs already clearly indicated

that the whole Kuru dynasty would be killed in that great battle. Beginning

with the grandsire, Bhéñma, down to the grandsons like Abhimanyu and

others—including kings from many states of the world—all were present

there, and all were doomed. The whole catastrophe was due to King

Dhåtaräñöra, because he encouraged the policy followed by his sons.

TEXT 19

Sa gaaezae DaaTaRraí\a<aa& ôdYaaiNa VYadarYaTa( )

Na>aê Pa*iQavq& cEv TauMaul/ae_>YaNauNaadYaNa( )) 19 ))

sa ghoño dhärtaräñöräëäà

hådayäni vyadärayat

nabhaç ca påthivéà caiva

tumulo ’bhyanunädayan

SYNONYMS

saù—that; ghoñaù—vibration; dhärtaräñöräëäm—of the sons of Dhåtaräñöra;

hådayäni—hearts; vyadärayat—shattered; nabhaù—the sky; ca—also;

påthivém—the surface of the earth; ca—also; eva—certainly;

tumulaù—uproarious; abhyanunädayan—resounding.

TRANSLATION

The blowing of these different conchshells became uproarious. Vibrating

both in the sky and on the earth, it shattered the hearts of the sons of

Dhåtaräñöra.

PURPORT

When Bhéñma and the others on the side of Duryodhana blew their

respective conchshells, there was no heart-breaking on the part of the

Päëòavas. Such occurrences are not mentioned, but in this particular verse it

is mentioned that the hearts of the sons of Dhåtaräñöra were shattered by the

sounds vibrated by the Päëòavas’ party. This is due to the Päëòavas and their

confidence in Lord Kåñëa. One who takes shelter of the Supreme Lord has

nothing to fear, even in the midst of the greatest calamity.

TEXT 20

AQa VYaviSQaTaaNd*îa DaaTaRraí\aNk-iPaßJa" )

Pa[v*tae XañSaMPaaTae DaNauåÛMYa Paa<@v" )

ôzqke-Xa& Tada vaKYaiMadMaah MahqPaTae )) 20 ))

atha vyavasthitän dåñövä

dhärtaräñörän kapi-dhvajaù

pravåtte çastra-sampäte

dhanur udyamya päëòavaù

håñékeçaà tadä väkyam

idam äha mahé-pate

SYNONYMS

atha—thereupon; vyavasthitän—situated; dåñövä—looking upon;

dhärtaräñörän—the sons of Dhåtaräñöra; kapi-dhvajaù—he whose flag was

marked with Hanumän; pravåtte—while about to engage; çastra-sampäte—in

releasing his arrows; dhanuù—bow; udyamya—taking up; päëòavaù—the son

of Päëòu (Arjuna); håñékeçam—unto Lord Kåñëa; tadä—at that time;

väkyam—words; idam—these; äha—said; mahé-pate—O King.

TRANSLATION

At that time Arjuna, the son of Päëòu, seated in the chariot bearing the flag

marked with Hanumän, took up his bow and prepared to shoot his arrows. O

King, after looking at the sons of Dhåtaräñöra drawn in military array, Arjuna

then spoke to Lord Kåñëa these words.

PURPORT

The battle was just about to begin. It is understood from the above

statement that the sons of Dhåtaräñöra were more or less disheartened by the

unexpected arrangement of military force by the Päëòavas, who were guided

by the direct instructions of Lord Kåñëa on the battlefield. The emblem of

Hanumän on the flag of Arjuna is another sign of victory because Hanumän

cooperated with Lord Räma in the battle between Räma and Rävaëa, and Lord

Räma emerged victorious. Now both Räma and Hanumän were present on the

chariot of Arjuna to help him. Lord Kåñëa is Räma Himself, and wherever

Lord Räma is, His eternal servitor Hanumän and His eternal consort Sétä, the

goddess of fortune, are present. Therefore, Arjuna had no cause to fear any

enemies whatsoever. And above all, the Lord of the senses, Lord Kåñëa, was

personally present to give him direction. Thus, all good counsel was available

to Arjuna in the matter of executing the battle. In such auspicious conditions,

arranged by the Lord for His eternal devotee, lay the signs of assured victory.

TEXTS 21–22

AJauRNa ovac

SaeNaYaaeå>aYaaeMaRDYae rQa& SQaaPaYa Mae_CYauTa )

YaavdeTaaiàrq+ae_h& Yaaed(Dauk-aMaaNaviSQaTaaNa( )) 21 ))

kE-MaRYaa Sah YaaeÖVYaMaiSMaNr<aSaMauÛMae )) 22 ))

arjuna uväca

senayor ubhayor madhye

rathaà sthäpaya me ’cyuta

yävad etän nirékñe ’haà

yoddhu-kämän avasthitän

kair mayä saha yoddhavyam

asmin raëa-samudyame

SYNONYMS

arjunaù uväca—Arjuna said; senayoù—of the armies; ubhayoù—both;

madhye—between; ratham—the chariot; sthäpaya—please keep; me—my;

acyuta—O infallible one; yävat—as long as; etän—all these; nirékñe—may look

upon; aham—I; yoddhu-kämän—desiring to fight; avasthitän—arrayed on the

battlefield; kaiù—with whom; mayä—by me; saha—together;

yoddhavyam—have to fight; asmin—in this; raëa—strife; samudyame—in the

attempt.

TRANSLATION

Arjuna said: O infallible one, please draw my chariot between the two armies

so that I may see those present here, who desire to fight, and with whom I must

contend in this great trial of arms.

PURPORT

Although Lord Kåñëa is the Supreme Personality of Godhead, out of His

causeless mercy He was engaged in the service of His friend. He never fails in

His affection for His devotees, and thus He is addressed herein as infallible. As

charioteer, He had to carry out the orders of Arjuna, and since He did not

hesitate to do so, He is addressed as infallible. Although He had accepted the

position of a charioteer for His devotee, His supreme position was not

challenged. In all circumstances, He is the Supreme Personality of Godhead,

Håñékeça, the Lord of the total senses. The relationship between the Lord and

His servitor is very sweet and transcendental. The servitor is always ready to

render service to the Lord, and, similarly, the Lord is always seeking an

opportunity to render some service to the devotee. He takes greater pleasure in

His pure devotee’s assuming the advantageous position of ordering Him than

He does in being the giver of orders. Since He is master, everyone is under His

orders, and no one is above Him to order Him. But when He finds that a pure

devotee is ordering Him, He obtains transcendental pleasure, although He is

the infallible master of all circumstances.

As a pure devotee of the Lord, Arjuna had no desire to fight with his

cousins and brothers, but he was forced to come onto the battlefield by the

obstinacy of Duryodhana, who was never agreeable to any peaceful

negotiation. Therefore, he was very anxious to see who the leading persons

present on the battlefield were. Although there was no question of a

peacemaking endeavor on the battlefield, he wanted to see them again, and to

see how much they were bent upon demanding an unwanted war.

TEXT 23

YaaeTSYaMaaNaaNave+ae_h& Ya WTae_}a SaMaaGaTaa" )

DaaTaRraí\SYa dubuRÖeYauRÖe iPa[Yaick-IzRv" )) 23 ))

yotsyamänän avekñe ’haà

ya ete ’tra samägatäù

dhärtaräñörasya durbuddher

yuddhe priya-cikérñavaù

SYNONYMS

yotsyamänän—those who will be fighting; avekñe—let me see; aham—I;

ye—who; ete—those; atra—here; samägatäù—assembled; dhärtaräñörasya—for

the son of Dhåtaräñöra; durbuddheù—evil-minded; yuddhe—in the fight;

priya—well; cikérñavaù—wishing.

TRANSLATION

Let me see those who have come here to fight, wishing to please the

evil-minded son of Dhåtaräñöra.

PURPORT

It was an open secret that Duryodhana wanted to usurp the kingdom of the

Päëòavas by evil plans, in collaboration with his father, Dhåtaräñöra.

Therefore, all persons who had joined the side of Duryodhana must have been

birds of the same feather. Arjuna wanted to see them on the battlefield before

the fight was begun, just to learn who they were, but he had no intention of

proposing peace negotiations with them. It was also a fact that he wanted to

see them to make an estimate of the strength which he had to face, although

he was quite confident of victory because Kåñëa was sitting by his side.

TEXT 24

SaÅYa ovac

WvMau¢-ae ôzqke-Xaae Gau@ake-XaeNa >aarTa )

SaeNaYaaeå>aYaaeMaRDYae SQaaPaiYaTva rQaaetaMaMa( )) 24 ))

saïjaya uväca

evam ukto håñékeço

guòäkeçena bhärata

senayor ubhayor madhye

sthäpayitvä rathottamam

SYNONYMS

saïjayaù uväca—Saïjaya said; evam—thus; uktaù—addressed; håñékeçaù—Lord

Kåñëa; guòäkeçena—by Arjuna; bhärata—O descendant of Bharata;

senayoù—of the armies; ubhayoù—both; madhye—in the midst;

sthäpayitvä—placing; ratha-uttamam—the finest chariot.

TRANSLATION

Saïjaya said: O descendant of Bharata, having thus been addressed by

Arjuna, Lord Kåñëa drew up the fine chariot in the midst of the armies of both

parties.

PURPORT

In this verse Arjuna is referred to as Guòäkeça. Guòäkä means sleep, and

one who conquers sleep is called guòäkeça. Sleep also means ignorance. So

Arjuna conquered both sleep and ignorance because of his friendship with

Kåñëa. As a great devotee of Kåñëa, he could not forget Kåñëa even for a

moment, because that is the nature of a devotee. Either in waking or in sleep, a

devotee of the Lord can never be free from thinking of Kåñëa’s name, form,

qualities and pastimes. Thus a devotee of Kåñëa can conquer both sleep and

ignorance simply by thinking of Kåñëa constantly. This is called Kåñëa

consciousness, or samädhi. As Håñékeça, or the director of the senses and mind

of every living entity, Kåñëa could understand Arjuna’s purpose in placing the

chariot in the midst of the armies. Thus He did so, and spoke as follows.

TEXT 25

>aqZMad]ae<aPa[Mau%Ta" SaveRza& c Mahqi+aTaaMa( )

ovac PaaQaR PaXYaETaaNSaMaveTaaNku-æiNaiTa )) 25 ))

bhéñma-droëa-pramukhataù

sarveñäà ca mahé-kñitäm

uväca pärtha paçyaitän

samavetän kurün iti

SYNONYMS

bhéñma—Grandfather Bhéñma; droëa—the teacher Droëa; pramukhataù—in

front of; sarveñäm—all; ca—also; mahé-kñitäm—chiefs of the world;

uväca—said; pärtha—O son of Påthä; paçya—just behold; etän—all of them;

samavetän—assembled; kurün—the members of the Kuru dynasty; iti—thus.

TRANSLATION

In the presence of Bhéñma, Droëa and all the other chieftains of the world,

the Lord said, Just behold, Pärtha, all the Kurus assembled here.

PURPORT

As the Supersoul of all living entities, Lord Kåñëa could understand what

was going on in the mind of Arjuna. The use of the word Håñékeça in this

connection indicates that He knew everything. And the word Pärtha, or the

son of Kunté, or Påthä, is also similarly significant in reference to Arjuna. As a

friend, He wanted to inform Arjuna that because Arjuna was the son of Påthä,

the sister of His own father Vasudeva, He had agreed to be the charioteer of

Arjuna. Now what did Kåñëa mean when He told Arjuna to “behold the

Kurus”? Did Arjuna want to stop there and not fight? Kåñëa never expected

such things from the son of His aunt Påthä. The mind of Arjuna was thus

predicted by the Lord in friendly joking.

TEXT 26

Ta}aaPaXYaiTSQaTaaNPaaQaR" iPaTa›NaQa iPaTaaMahaNa( )

AacaYaaRNMaaTaul/aN>a]aTa›NPau}aaNPaaE}aaNSa%q„&STaQaa )

ìéuraNSauôdêEv SaeNaYaaeå>aYaaeriPa )) 26 ))

taträpaçyat sthitän pärthaù

pitèn atha pitämahän

äcäryän mätulän bhrätèn

puträn pauträn sakhéàs tathä

çvaçurän suhådaç caiva

senayor ubhayor api

SYNONYMS

tatra—there; apaçyat—he could see; sthitän—standing; pärthaù—Arjuna;

pitèn—fathers; atha—also; pitämahän—grandfathers; äcäryän—teachers;

mätulän—maternal uncles; bhrätèn—brothers; puträn—sons;

pauträn—grandsons; sakhén—friends; tathä—too; çvaçurän—fathers-in-law;

suhådaù—well-wishers; ca—also; eva—certainly; senayoù—of the armies;

ubhayoù—of both parties; api—including.

TRANSLATION

There Arjuna could see, within the midst of the armies of both parties, his

fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons,

friends, and also his fathers-in-law and well-wishers.

PURPORT

On the battlefield Arjuna could see all kinds of relatives. He could see

persons like Bhüriçravä, who were his father’s contemporaries, grandfathers

Bhéñma and Somadatta, teachers like Droëäcärya and Kåpäcärya, maternal

uncles like Çalya and Çakuni, brothers like Duryodhana, sons like Lakñmaëa,

friends like Açvatthämä, well-wishers like Kåtavarmä, etc. He could see also

the armies which contained many of his friends.

TEXT 27

TaaNSaMaq+Ya Sa k-aENTaeYa" SavaRNbNDaUNaviSQaTaaNa( )

k*-PaYaa ParYaaivíae ivzqdiàdMab]vqTa( )) 27 ))

tän samékñya sa kaunteyaù

sarvän bandhün avasthitän

kåpayä parayäviñöo

viñédann idam abravét

SYNONYMS

tän—all of them; samékñya—after seeing; saù—he; kaunteyaù—the son of

Kunté; sarvän—all kinds of; bandhün—relatives; avasthitän—situated;

kåpayä—by compassion; parayä—of a high grade; äviñöaù—overwhelmed;

viñédan—while lamenting; idam—thus; abravét—spoke.

TRANSLATION

When the son of Kunté, Arjuna, saw all these different grades of friends and

relatives, he became overwhelmed with compassion and spoke thus.

TEXT 28

AJauRNa ovac

d*îeMa& SvJaNa& k*-Z<a YauYauTSau& SaMauPaiSQaTaMa( )

SaqdiNTa MaMa Gaa}aai<a Mau%& c PairéuZYaiTa )) 28 ))

arjuna uväca

dåñövemaà sva-janaà kåñëa

yuyutsuà samupasthitam

sédanti mama gäträëi

mukhaà ca pariçuñyati

SYNONYMS

arjunaù uväca—Arjuna said; dåñövä—after seeing; imam—all these;

sva-janam—kinsmen; kåñëa—O Kåñëa; yuyutsum—all in a fighting spirit;

samupasthitam—present; sédanti—are quivering; mama—my; gäträëi—limbs

of the body; mukham—mouth; ca—also; pariçuñyati—is drying up.

TRANSLATION

Arjuna said: My dear Kåñëa, seeing my friends and relatives present before

me in such a fighting spirit, I feel the limbs of my body quivering and my

mouth drying up.

PURPORT

Any man who has genuine devotion to the Lord has all the good qualities

which are found in godly persons or in the demigods, whereas the nondevotee,

however advanced he may be in material qualifications by education and

culture, lacks in godly qualities. As such, Arjuna, just after seeing his kinsmen,

friends and relatives on the battlefield, was at once overwhelmed by

compassion for them who had so decided to fight amongst themselves. As far as

his soldiers were concerned, he was sympathetic from the beginning, but he

felt compassion even for the soldiers of the opposite party, foreseeing their

imminent death. And while he was so thinking, the limbs of his body began to

quiver, and his mouth became dry. He was more or less astonished to see their

fighting spirit. Practically the whole community, all blood relatives of Arjuna,

had come to fight with him. This overwhelmed a kind devotee like Arjuna.

Although it is not mentioned here, still one can easily imagine that not only

were Arjuna’s bodily limbs quivering and his mouth drying up, but he was also

crying out of compassion. Such symptoms in Arjuna were not due to weakness

but to his softheartedness, a characteristic of a pure devotee of the Lord. It is

said therefore:

yasyästi bhaktir bhagavaty akiïcanä

sarvair guëais tatra samäsate suräù

haräv abhaktasya kuto mahad-guëä

mano-rathenäsati dhävato bahiù

“One who has unflinching devotion for the Personality of Godhead has all

the good qualities of the demigods. But one who is not a devotee of the Lord

has only material qualifications that are of little value. This is because he is

hovering on the mental plane and is certain to be attracted by the glaring

material energy.” (

Bhäg.

5.18.12)

TEXT 29

vePaQauê Xarqre Mae raeMahzRê JaaYaTae )

Gaa<@qv& ó&SaTae hSTaatvKcEv PairdùTae )) 29 ))

vepathuç ca çarére me

roma-harñaç ca jäyate

gäëòévaà sraàsate hastät

tvak caiva paridahyate

SYNONYMS

vepathuù—trembling of the body; ca—also; çarére—on the body; me—my;

roma-harñaù—standing of hair on end; ca—also; jäyate—is taking place;

gäëòévam—the bow of Arjuna; sraàsate—is slipping; hastät—from the hand;

tvak—skin; ca—also; eva—certainly; paridahyate—is burning.

TRANSLATION

My whole body is trembling, my hair is standing on end, my bow Gäëòéva is

slipping from my hand, and my skin is burning.

PURPORT

There are two kinds of trembling of the body, and two kinds of standings of

the hair on end. Such phenomena occur either in great spiritual ecstasy or out

of great fear under material conditions. There is no fear in transcendental

realization. Arjuna’s symptoms in this situation are out of material

fear—namely, loss of life. This is evident from other symptoms also; he became

so impatient that his famous bow Gäëòéva was slipping from his hands, and,

because his heart was burning within him, he was feeling a burning sensation

of the skin. All these are due to a material conception of life.

TEXT 30

Na c Xa¥-aeMYavSQaaTau& >a]MaTaqv c Mae MaNa" )

iNaiMataaiNa c PaXYaaiMa ivParqTaaiNa ke-Xav )) 30 ))

na ca çaknomy avasthätuà

bhramatéva ca me manaù

nimittäni ca paçyämi

viparétäni keçava

SYNONYMS

na—nor; ca—also; çaknomi—am I able; avasthätum—to stay;

bhramati—forgetting; iva—as; ca—and; me—my; manaù—mind;

nimittäni—causes; ca—also; paçyämi—I see; viparétäni—just the opposite;

keçava—O killer of the demon Keçé (Kåñëa).

TRANSLATION

I am now unable to stand here any longer. I am forgetting myself, and my

mind is reeling. I see only causes of misfortune, O Kåñëa, killer of the Keçé

demon.

PURPORT

Due to his impatience, Arjuna was unable to stay on the battlefield, and he

was forgetting himself on account of this weakness of his mind. Excessive

attachment for material things puts a man in such a bewildering condition of

existence. Bhayaà dvitéyäbhiniveçataù syät (

Bhäg.

11.2.37): such fearfulness and

loss of mental equilibrium take place in persons who are too affected by

material conditions. Arjuna envisioned only painful reverses in the

battlefield—he would not be happy even by gaining victory over the foe. The

words nimittäni viparétäni are significant. When a man sees only frustration in

his expectations, he thinks, “Why am I here?” Everyone is interested in himself

and his own welfare. No one is interested in the Supreme Self. Arjuna is

showing ignorance of his real self-interest by Kåñëa’s will. One’s real

self-interest lies in Viñëu, or Kåñëa. The conditioned soul forgets this, and

therefore suffers material pains. Arjuna thought that his victory in the battle

would only be a cause of lamentation for him.

TEXT 31

Na c é[eYaae_NauPaXYaaiMa hTva SvJaNaMaahve )

Na k-a¿e ivJaYa& k*-Z<a Na c raJYa& Sau%aiNa c )) 31 ))

na ca çreyo ’nupaçyämi

hatvä sva-janam ähave

na käìkñe vijayaà kåñëa

na ca räjyaà sukhäni ca

SYNONYMS

na—nor; ca—also; çreyaù—good; anupaçyämi—do I foresee; hatvä—by killing;

sva-janam—own kinsmen; ähave—in the fight; na—nor; käìkñe—do I desire;

vijayam—victory; kåñëa—O Kåñëa; na—nor; ca—also; räjyam—kingdom;

sukhäni—happiness thereof; ca—also.

TRANSLATION

I do not see how any good can come from killing my own kinsmen in this

battle, nor can I, my dear Kåñëa, desire any subsequent victory, kingdom, or

happiness.

PURPORT

Without knowing that one’s self-interest is in Viñëu (or Kåñëa),

conditioned souls are attracted by bodily relationships, hoping to be happy in

such situations. In such a blind conception of life, they forget even the causes

of material happiness. Arjuna appears to have even forgotten the moral codes

for a kñatriya. It is said that two kinds of men, namely the kñatriya who dies

directly in front of the battlefield under Kåñëa’s personal orders and the

person in the renounced order of life who is absolutely devoted to spiritual

culture, are eligible to enter into the sun globe, which is so powerful and

dazzling. Arjuna is reluctant even to kill his enemies, let alone his relatives. He

thinks that by killing his kinsmen there would be no happiness in his life, and

therefore he is not willing to fight, just as a person who does not feel hunger is

not inclined to cook. He has now decided to go into the forest and live a

secluded life in frustration. But as a kñatriya, he requires a kingdom for his

subsistence, because the kñatriyas cannot engage themselves in any other

occupation. But Arjuna has no kingdom. Arjuna’s sole opportunity for gaining

a kingdom lies in fighting with his cousins and brothers and reclaiming the

kingdom inherited from his father, which he does not like to do. Therefore he

considers himself fit to go to the forest to live a secluded life of frustration.

TEXTS 32–35

ik&- Naae raJYaeNa GaaeivNd ik&- >aaeGaEJas„ivTaeNa va )

YaezaMaQaeR k-ax(i+aTa& Naae raJYa& >aaeGaa" Sau%aiNa c )) 32 ))

Ta wMae_viSQaTaa YauÖe Pa[a<aa&STYa¤-a DaNaaiNa c )

AacaYaaR" iPaTar" Pau}aaSTaQaEv c iPaTaaMaha" )) 33 ))

MaaTaul/a" ìéura" PaaE}aa" XYaal/a" SaMbiNDaNaSTaQaa )

WTaaà hNTauiMaC^aiMa ganTaae_iPa MaDauSaUdNa )) 34 ))

AiPa }aEl/aeKYaraJYaSYa heTaae" ik&- Nau Mahqk*-Tae )

iNahTYa DaaTaRraí\aà" k-a Pa[qiTa" SYaaÂNaadRNa )) 35 ))

kià no räjyena govinda

kià bhogair jévitena vä

yeñäm arthe käìkñitaà no

räjyaà bhogäù sukhäni ca

ta ime ’vasthitä yuddhe

präëäàs tyaktvä dhanäni ca

äcäryäù pitaraù puträs

tathaiva ca pitämahäù

mätuläù çvaçuräù pauträù

çyäläù sambandhinas tathä

etän na hantum icchämi

ghnato ’pi madhusüdana

api trailokya-räjyasya

hetoù kià nu mahé-kåte

nihatya dhärtaräñörän naù

kä prétiù syäj janärdana

SYNONYMS

kim—what use; naù—to us; räjyena—is the kingdom; govinda—O Kåñëa;

kim—what; bhogaiù—enjoyment; jévitena—living; vä—either; yeñäm—of

whom; arthe—for the sake; käìkñitam—is desired; naù—by us;

räjyam—kingdom; bhogäù—material enjoyment; sukhäni—all happiness;

ca—also; te—all of them; ime—these; avasthitäù—situated; yuddhe—on this

battlefield; präëän—lives; tyaktvä—giving up; dhanäni—riches; ca—also;

äcäryäù—teachers; pitaraù—fathers; puträù—sons; tathä—as well as;

eva—certainly; ca—also; pitämahäù—grandfathers; mätuläù—maternal

uncles; çvaçuräù—fathers-in-law; pauträù—grandsons;

çyäläù—brothers-in-law; sambandhinaù—relatives; tathä—as well as; etän—all

these; na—never; hantum—to kill; icchämi—do I wish; ghnataù—being killed;

api—even; madhusüdana—O killer of the demon Madhu (Kåñëa); api—even

if; trai-lokya—of the three worlds; räjyasya—for the kingdom; hetoù—in

exchange; kim nu—what to speak of; mahé-kåte—for the sake of the earth;

nihatya—by killing; dhärtaräñörän—the sons of Dhåtaräñöra; naù—our;

kä—what; prétiù—pleasure; syät—will there be; janärdana—O maintainer of

all living entities.

TRANSLATION

O Govinda, of what avail to us are a kingdom, happiness or even life itself

when all those for whom we may desire them are now arrayed on this

battlefield? O Madhusüdana, when teachers, fathers, sons, grandfathers,

maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives

are ready to give up their lives and properties and are standing before me, why

should I wish to kill them, even though they might otherwise kill me? O

maintainer of all living entities, I am not prepared to fight with them even in

exchange for the three worlds, let alone this earth. What pleasure will we derive

from killing the sons of Dhåtaräñöra?

PURPORT

Arjuna has addressed Lord Kåñëa as Govinda because Kåñëa is the object of

all pleasures for cows and the senses. By using this significant word, Arjuna

indicates that Kåñëa should understand what will satisfy Arjuna’s senses. But

Govinda is not meant for satisfying our senses. If we try to satisfy the senses of

Govinda, however, then automatically our own senses are satisfied. Materially,

everyone wants to satisfy his senses, and he wants God to be the order supplier

for such satisfaction. The Lord will satisfy the senses of the living entities as

much as they deserve, but not to the extent that they may covet. But when one

takes the opposite way—namely, when one tries to satisfy the senses of

Govinda without desiring to satisfy one’s own senses—then by the grace of

Govinda all desires of the living entity are satisfied. Arjuna’s deep affection

for community and family members is exhibited here partly due to his natural

compassion for them. He is therefore not prepared to fight. Everyone wants to

show his opulence to friends and relatives, but Arjuna fears that all his

relatives and friends will be killed on the battlefield and he will be unable to

share his opulence after victory. This is a typical calculation of material life.

The transcendental life, however, is different. Since a devotee wants to satisfy

the desires of the Lord, he can, Lord willing, accept all kinds of opulence for

the service of the Lord, and if the Lord is not willing, he should not accept a

farthing. Arjuna did not want to kill his relatives, and if there were any need

to kill them, he desired that Kåñëa kill them personally. At this point he did

not know that Kåñëa had already killed them before their coming into the

battlefield and that he was only to become an instrument for Kåñëa. This fact

is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did

not like to retaliate against his miscreant cousins and brothers, but it was the

Lord’s plan that they should all be killed. The devotee of the Lord does not

retaliate against the wrongdoer, but the Lord does not tolerate any mischief

done to the devotee by the miscreants. The Lord can excuse a person on His

own account, but He excuses no one who has done harm to His devotees.

Therefore the Lord was determined to kill the miscreants, although Arjuna

wanted to excuse them.

TEXT 36

PaaPaMaevaé[YaedSMaaNhTvETaaNaaTaTaaiYaNa" )

TaSMaaàahaR vYa& hNTau& DaaTaRraí\aNSabaNDavaNa( )

SvJaNa& ih k-Qa& hTva Saui%Na" SYaaMa MaaDav )) 36 ))

päpam eväçrayed asmän

hatvaitän ätatäyinaù

tasmän närhä vayaà hantuà

dhärtaräñörän sa-bändhavän

sva-janaà hi kathaà hatvä

sukhinaù syäma mädhava

SYNONYMS

päpam—vices; eva—certainly; äçrayet—must come upon; asmän—us;

hatvä—by killing; etän—all these; ätatäyinaù—aggressors; tasmät—therefore;

na—never; arhäù—deserving; vayam—we; hantum—to kill;

dhärtaräñörän—the sons of Dhåtaräñöra; sa-bändhavän—along with friends;

sva-janam—kinsmen; hi—certainly; katham—how; hatvä—by killing;

sukhinaù—happy; syäma—will we become; mädhava—O Kåñëa, husband of

the goddess of fortune.

TRANSLATION

Sin will overcome us if we slay such aggressors. Therefore it is not proper for

us to kill the sons of Dhåtaräñöra and our friends. What should we gain, O

Kåñëa, husband of the goddess of fortune, and how could we be happy by killing

our own kinsmen?

PURPORT

According to Vedic injunctions there are six kinds of aggressors: (1) a

poison giver, (2) one who sets fire to the house, (3) one who attacks with

deadly weapons, (4) one who plunders riches, (5) one who occupies another’s

land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed,

and no sin is incurred by killing such aggressors. Such killing of aggressors is

quite befitting any ordinary man, but Arjuna was not an ordinary person. He

was saintly by character, and therefore he wanted to deal with them in

saintliness. This kind of saintliness, however, is not for a kñatriya. Although a

responsible man in the administration of a state is required to be saintly, he

should not be cowardly. For example, Lord Räma was so saintly that people

even now are anxious to live in the kingdom of Lord Räma (räma-räjya), but

Lord Räma never showed any cowardice. Rävaëa was an aggressor against

Räma because Rävaëa kidnapped Räma’s wife, Sétä, but Lord Räma gave him

sufficient lessons, unparalleled in the history of the world. In Arjuna’s case,

however, one should consider the special type of aggressors, namely his own

grandfather, own teacher, friends, sons, grandsons, etc. Because of them,

Arjuna thought that he should not take the severe steps necessary against

ordinary aggressors. Besides that, saintly persons are advised to forgive. Such

injunctions for saintly persons are more important than any political

emergency. Arjuna considered that rather than kill his own kinsmen for

political reasons, it would be better to forgive them on grounds of religion and

saintly behavior. He did not, therefore, consider such killing profitable simply

for the matter of temporary bodily happiness. After all, kingdoms and

pleasures derived therefrom are not permanent, so why should he risk his life

and eternal salvation by killing his own kinsmen? Arjuna’s addressing of Kåñëa

as “Mädhava,” or the husband of the goddess of fortune, is also significant in

this connection. He wanted to point out to Kåñëa that, as husband of the

goddess of fortune, He should not induce Arjuna to take up a matter which

would ultimately bring about misfortune. Kåñëa, however, never brings

misfortune to anyone, to say nothing of His devotees.

TEXTS 37–38

YaÛPYaeTae Na PaXYaiNTa l/ae>aaePahTaceTaSa" )

ku-l/+aYak*-Ta& daez& iMa}ad]aehe c PaaTak-Ma( )) 37 ))

k-Qa& Na jeYaMaSMaai>a" PaaPaadSMaaiàviTaRTauMa( )

ku-l/+aYak*-Ta& daez& Pa[PaXYaiÙJaRNaadRNa )) 38 ))

yady apy ete na paçyanti

lobhopahata-cetasaù

kula-kñaya-kåtaà doñaà

mitra-drohe ca pätakam

kathaà na jïeyam asmäbhiù

päpäd asmän nivartitum

kula-kñaya-kåtaà doñaà

prapaçyadbhir janärdana

SYNONYMS

yadi—if; api—even; ete—they; na—do not; paçyanti—see; lobha—by greed;

upahata—overpowered; cetasaù—their hearts; kula-kñaya—in killing the

family; kåtam—done; doñam—fault; mitra-drohe—in quarreling with friends;

ca—also; pätakam—sinful reactions; katham—why; na—should not;

jïeyam—be known; asmäbhiù—by us; päpät—from sins; asmät—these;

nivartitum—to cease; kula-kñaya—in the destruction of a dynasty;

kåtam—done; doñam—crime; prapaçyadbhiù—by those who can see;

janärdana—O Kåñëa.

TRANSLATION

O Janärdana, although these men, their hearts overtaken by greed, see no

fault in killing one’s family or quarreling with friends, why should we, who can

see the crime in destroying a family, engage in these acts of sin?

PURPORT

A kñatriya is not supposed to refuse to battle or gamble when he is so

invited by some rival party. Under such an obligation, Arjuna could not refuse

to fight, because he had been challenged by the party of Duryodhana. In this

connection, Arjuna considered that the other party might be blind to the

effects of such a challenge. Arjuna, however, could see the evil consequences

and could not accept the challenge. Obligation is actually binding when the

effect is good, but when the effect is otherwise, then no one can be bound.

Considering all these pros and cons, Arjuna decided not to fight.

TEXT 39

ku-l/+aYae Pa[<aXYaiNTa ku-l/DaMaaR" SaNaaTaNaa" )

DaMaeR Naíe ku-l&/ k*-TòMaDaMaaeR_i>a>avTYauTa )) 39 ))

kula-kñaye praëaçyanti

kula-dharmäù sanätanäù

dharme nañöe kulaà kåtsnam

adharmo ’bhibhavaty uta

SYNONYMS

kula-kñaye—in destroying the family; praëaçyanti—become vanquished;

kula-dharmäù—the family traditions; sanätanäù—eternal; dharme—religion;

nañöe—being destroyed; kulam—family; kåtsnam—whole;

adharmaù—irreligion; abhibhavati—transforms; uta—it is said.

TRANSLATION

With the destruction of dynasty, the eternal family tradition is vanquished,

and thus the rest of the family becomes involved in irreligion.

PURPORT

In the system of the varëäçrama institution there are many principles of

religious traditions to help members of the family grow properly and attain

spiritual values. The elder members are responsible for such purifying processes

in the family, beginning from birth to death. But on the death of the elder

members, such family traditions of purification may stop, and the remaining

younger family members may develop irreligious habits and thereby lose their

chance for spiritual salvation. Therefore, for no purpose should the elder

members of the family be slain.

TEXT 40

ADaMaaRi>a>avaTk*-Z<a Pa[duZYaiNTa ku-l/iñYa" )

ñqzu duíaSau vaZ<aeRYa JaaYaTae v<aRSaªr" )) 40 ))

adharmäbhibhavät kåñëa

praduñyanti kula-striyaù

stréñu duñöäsu värñëeya

jäyate varëa-saìkaraù

SYNONYMS

adharma—irreligion; abhibhavät—having become predominant; kåñëa—O

Kåñëa; praduñyanti—become polluted; kula-striyaù—family ladies; stréñu—by

the womanhood; duñöäsu—being so polluted; värñëeya—O descendant of

Våñëi; jäyate—comes into being; varëa-saìkaraù—unwanted progeny.

TRANSLATION

When irreligion is prominent in the family, O Kåñëa, the women of the

family become polluted, and from the degradation of womanhood, O descendant

of Våñëi, comes unwanted progeny.

PURPORT

Good population in human society is the basic principle for peace,

prosperity and spiritual progress in life. The varëäçrama religion’s principles

were so designed that the good population would prevail in society for the

general spiritual progress of state and community. Such population depends on

the chastity and faithfulness of its womanhood. As children are very prone to

be misled, women are similarly very prone to degradation. Therefore, both

children and women require protection by the elder members of the family. By

being engaged in various religious practices, women will not be misled into

adultery. According to Cäëakya Paëòita, women are generally not very

intelligent and therefore not trustworthy. So the different family traditions of

religious activities should always engage them, and thus their chastity and

devotion will give birth to a good population eligible for participating in the

varëäçrama system. On the failure of such varëäçrama-dharma, naturally the

women become free to act and mix with men, and thus adultery is indulged in

at the risk of unwanted population. Irresponsible men also provoke adultery in

society, and thus unwanted children flood the human race at the risk of war

and pestilence.

TEXT 41

Saªrae Nark-aYaEv ku-l/ganaNaa& ku-l/SYa c )

PaTaiNTa iPaTarae ùeza& lu/áiPa<@aedk-i§-Yaa" )) 41 ))

saìkaro narakäyaiva

kula-ghnänäà kulasya ca

patanti pitaro hy eñäà

lupta-piëòodaka-kriyäù

SYNONYMS

saìkaraù—such unwanted children; narakäya—make for hellish life;

eva—certainly; kula-ghnänäm—for those who are killers of the family;

kulasya—for the family; ca—also; patanti—fall down; pitaraù—forefathers;

hi—certainly; eñäm—of them; lupta—stopped; piëòa—of offerings of food;

udaka—and water; kriyäù—performances.

TRANSLATION

An increase of unwanted population certainly causes hellish life both for the

family and for those who destroy the family tradition. The ancestors of such

corrupt families fall down, because the performances for offering them food and

water are entirely stopped.

PURPORT

According to the rules and regulations of fruitive activities, there is a need

to offer periodical food and water to the forefathers of the family. This

offering is performed by worship of Viñëu, because eating the remnants of food

offered to Viñëu can deliver one from all kinds of sinful actions. Sometimes

the forefathers may be suffering from various types of sinful reactions, and

sometimes some of them cannot even acquire a gross material body and are

forced to remain in subtle bodies as ghosts. Thus, when remnants of prasädam

food are offered to forefathers by descendants, the forefathers are released

from ghostly or other kinds of miserable life. Such help rendered to forefathers

is a family tradition, and those who are not in devotional life are required to

perform such rituals. One who is engaged in the devotional life is not required

to perform such actions. Simply by performing devotional service, one can

deliver hundreds and thousands of forefathers from all kinds of misery. It is

stated in the

Bhägavatam

(11.5.41):

devarñi-bhütäpta-nåëäà pitèëäà

na kiìkaro näyam åëé ca räjan

sarvätmanä yaù çaraëaà çaraëyaà

gato mukundaà parihåtya kartam

“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of

liberation, giving up all kinds of obligation, and has taken to the path in all

seriousness, owes neither duties nor obligations to the demigods, sages, general

living entities, family members, humankind or forefathers.” Such obligations

are automatically fulfilled by performance of devotional service to the

Supreme Personality of Godhead.

TEXT 42

daezEreTaE" ku-l/ganaNaa& v<aRSaªrk-arkE-" )

oTSaaÛNTae JaaiTaDaMaaR" ku-l/DaMaaRê XaaìTaa" )) 42 ))

doñair etaiù kula-ghnänäà

varëa-saìkara-kärakaiù

utsädyante jäti-dharmäù

kula-dharmäç ca çäçvatäù

SYNONYMS

doñaiù—by such faults; etaiù—all these; kula-ghnänäm—of the destroyers of

the family; varëa-saìkara—of unwanted children; kärakaiù—which are

causes; utsädyante—are devastated; jäti-dharmäù—community projects;

kula-dharmäù—family traditions; ca—also; çäçvatäù—eternal.

TRANSLATION

By the evil deeds of those who destroy the family tradition and thus give rise

to unwanted children, all kinds of community projects and family welfare

activities are devastated.

PURPORT

Community projects for the four orders of human society, combined with

family welfare activities, as they are set forth by the institution of

sanätana-dharma, or varëäçrama-dharma, are designed to enable the human

being to attain his ultimate salvation. Therefore, the breaking of the

sanätana-dharma tradition by irresponsible leaders of society brings about

chaos in that society, and consequently people forget the aim of life—Viñëu.

Such leaders are called blind, and persons who follow such leaders are sure to

be led into chaos.

TEXT 43

oTSaàku-l/DaMaaR<aa& MaNauZYaa<aa& JaNaadRNa )

Narke- iNaYaTa& vaSaae >avTaqTYaNauéué[uMa )) 43 ))

utsanna-kula-dharmäëäà

manuñyäëäà janärdana

narake niyataà väso

bhavatéty anuçuçruma

SYNONYMS

utsanna—spoiled; kula-dharmäëäm—of those who have the family traditions;

manuñyäëäm—of such men; janärdana—O Kåñëa; narake—in hell;

niyatam—always; väsaù—residence; bhavati—it so becomes; iti—thus;

anuçuçruma—I have heard by disciplic succession.

TRANSLATION

O Kåñëa, maintainer of the people, I have heard by disciplic succession that

those who destroy family traditions dwell always in hell.

PURPORT

Arjuna bases his argument not on his own personal experience, but on what

he has heard from the authorities. That is the way of receiving real knowledge.

One cannot reach the real point of factual knowledge without being helped by

the right person who is already established in that knowledge. There is a

system in the varëäçrama institution by which before death one has to undergo

the process of atonement for his sinful activities. One who is always engaged in

sinful activities must utilize the process of atonement called the präyaçcitta.

Without doing so, one surely will be transferred to hellish planets to undergo

miserable lives as the result of sinful activities.

TEXT 44

Ahae bTa MahTPaaPa& k-Tau| VYaviSaTaa vYaMa( )

Yad]aJYaSau%l/ae>aeNa hNTau& SvJaNaMauÛTaa" )) 44 ))

aho bata mahat päpaà

kartuà vyavasitä vayam

yad räjya-sukha-lobhena

hantuà sva-janam udyatäù

SYNONYMS

aho—alas; bata—how strange it is; mahat—great; päpam—sins; kartum—to

perform; vyavasitäù—have decided; vayam—we; yat—because;

räjya-sukha-lobhena—driven by greed for royal happiness; hantum—to kill;

sva-janam—kinsmen; udyatäù—trying.

TRANSLATION

Alas, how strange it is that we are preparing to commit greatly sinful acts.

Driven by the desire to enjoy royal happiness, we are intent on killing our own

kinsmen.

PURPORT

Driven by selfish motives, one may be inclined to such sinful acts as the

killing of one’s own brother, father or mother. There are many such instances

in the history of the world. But Arjuna, being a saintly devotee of the Lord, is

always conscious of moral principles and therefore takes care to avoid such

activities.

TEXT 45

Yaid MaaMaPa[Taqk-arMaXañ& XañPaa<aYa" )

DaaTaRraí\a r<ae hNYauSTaNMae +aeMaTar& >aveTa( )) 45 ))

yadi mäm apratékäram

açastraà çastra-päëayaù

dhärtaräñörä raëe hanyus

tan me kñemataraà bhavet

SYNONYMS

yadi—even if; mäm—me; apratékäram—without being resistant;

açastram—without being fully equipped; çastra-päëayaù—those with weapons

in hand; dhärtaräñöräù—the sons of Dhåtaräñöra; raëe—on the battlefield;

hanyuù—may kill; tat—that; me—for me; kñema-taram—better;

bhavet—would be.

TRANSLATION

Better for me if the sons of Dhåtaräñöra, weapons in hand, were to kill me

unarmed and unresisting on the battlefield.

PURPORT

It is the custom—according to kñatriya fighting principles—that an

unarmed and unwilling foe should not be attacked. Arjuna, however, decided

that even if attacked by the enemy in such an awkward position, he would not

fight. He did not consider how much the other party was bent upon fighting.

All these symptoms are due to soft-heartedness resulting from his being a great

devotee of the Lord.

TEXT 46

SaÅYa ovac

WvMau¤-aJauRNa" Sa&:Yae rQaaePaSQa oPaaivXaTa( )

ivSa*JYa SaXar& caPa& Xaaek-Sa&ivGanMaaNaSa" )) 46 ))

saïjaya uväca

evam uktvärjunaù saìkhye

rathopastha upäviçat

visåjya sa-çaraà cäpaà

çoka-saàvigna-mänasaù

SYNONYMS

saïjayaù uväca—Saïjaya said; evam—thus; uktvä—saying; arjunaù—Arjuna;

saìkhye—in the battlefield; ratha—of the chariot; upasthe—on the seat;

upäviçat—sat down again; visåjya—putting aside; sa-çaram—along with

arrows; cäpam—the bow; çoka—by lamentation; saàvigna—distressed;

mänasaù—within the mind.

TRANSLATION

Saïjaya said: Arjuna, having thus spoken on the battlefield, cast aside his

bow and arrows and sat down on the chariot, his mind overwhelmed with grief.

PURPORT

While observing the situation of his enemy, Arjuna stood up on the chariot,

but he was so afflicted with lamentation that he sat down again, setting aside

his bow and arrows. Such a kind and soft-hearted person, in the devotional

service of the Lord, is fit to receive self-knowledge.

Thus end the Bhaktivedanta Purports to the First Chapter of the Çrémad

Bhagavad-gétä in the matter of Observing the Armies on the Battlefield of

Kurukñetra.

- CHAPTER 2 -

Contents of the Gétä Summarized

TEXT 1

SaÅYa ovac

Ta& TaQaa k*-PaYaaivíMaé[uPaU<aaRku-le/+a<aMa( )

ivzqdNTaiMad& vaKYaMauvac MaDauSaUdNa" )) 1 ))

saïjaya uväca

taà tathä kåpayäviñöam

açru-pürëäkulekñaëam

viñédantam idaà väkyam

uväca madhusüdanaù

SYNONYMS

saïjayaù uväca—Saïjaya said; tam—unto Arjuna; tathä—thus; kåpayä—by

compassion; äviñöam—overwhelmed; açru-pürëa-äkula—full of tears;

ékñaëam—eyes; viñédantam—lamenting; idam—these; väkyam—words;

uväca—said; madhu-südanaù—the killer of Madhu.

TRANSLATION

Saïjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes

full of tears, Madhusüdana, Kåñëa, spoke the following words.

PURPORT

Material compassion, lamentation and tears are all signs of ignorance of the

real self. Compassion for the eternal soul is self-realization. The word

“Madhusüdana” is significant in this verse. Lord Kåñëa killed the demon

Madhu, and now Arjuna wanted Kåñëa to kill the demon of misunderstanding

that had overtaken him in the discharge of his duty. No one knows where

compassion should be applied. Compassion for the dress of a drowning man is

senseless. A man fallen in the ocean of nescience cannot be saved simply by

rescuing his outward dress—the gross material body. One who does not know

this and laments for the outward dress is called a çüdra, or one who laments

unnecessarily. Arjuna was a kñatriya, and this conduct was not expected from

him. Lord Kåñëa, however, can dissipate the lamentation of the ignorant man,

and for this purpose the Bhagavad-gétä was sung by Him. This chapter instructs

us in self-realization by an analytical study of the material body and the spirit

soul, as explained by the supreme authority, Lord Çré Kåñëa. This realization is

possible when one works without attachment to fruitive results and is situated

in the fixed conception of the real self.

TEXT 2

é[q>aGavaNauvac

ku-TaSTva k-XMal/iMad& ivzMae SaMauPaiSQaTaMa( )

ANaaYaRJauíMaSvGYaRMak-IiTaRk-rMaJauRNa )) 2 ))

çré-bhagavän uväca

kutas tvä kaçmalam idaà

viñame samupasthitam

anärya-juñöam asvargyam

akérti-karam arjuna

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

kutaù—wherefrom; tvä—unto you; kaçmalam—dirtiness; idam—this

lamentation; viñame—in this hour of crisis; samupasthitam—arrived;

anärya—persons who do not know the value of life; juñöam—practiced by;

asvargyam—which does not lead to higher planets; akérti—infamy;

karam—the cause of; arjuna—O Arjuna.

TRANSLATION

The Supreme Personality of Godhead said: My dear Arjuna, how have these

impurities come upon you? They are not at all befitting a man who knows the

value of life. They lead not to higher planets but to infamy.

PURPORT

Kåñëa and the Supreme Personality of Godhead are identical. Therefore

Lord Kåñëa is referred to as Bhagavän throughout the Gétä. Bhagavän is the

ultimate in the Absolute Truth. Absolute Truth is realized in three phases of

understanding, namely Brahman, or the impersonal all-pervasive spirit;

Paramätmä, or the localized aspect of the Supreme within the heart of all

living entities; and Bhagavän, or the Supreme Personality of Godhead, Lord

Kåñëa. In the

Çrémad-Bhägavatam

(1.2.11) this conception of the Absolute

Truth is explained thus:

vadanti tat tattva-vidas

tattvaà yaj jïänam advayam

brahmeti paramätmeti

bhagavän iti çabdyate

“The Absolute Truth is realized in three phases of understanding by the

knower of the Absolute Truth, and all of them are identical. Such phases of

the Absolute Truth are expressed as Brahman, Paramätmä, and Bhagavän.”

These three divine aspects can be explained by the example of the sun,

which also has three different aspects, namely the sunshine, the sun’s surface

and the sun planet itself. One who studies the sunshine only is the preliminary

student. One who understands the sun’s surface is further advanced. And one

who can enter into the sun planet is the highest. Ordinary students who are

satisfied by simply understanding the sunshine—its universal pervasiveness

and the glaring effulgence of its impersonal nature—may be compared to those

who can realize only the Brahman feature of the Absolute Truth. The student

who has advanced still further can know the sun disc, which is compared to

knowledge of the Paramätmä feature of the Absolute Truth. And the student

who can enter into the heart of the sun planet is compared to those who

realize the personal features of the Supreme Absolute Truth. Therefore, the

bhaktas, or the transcendentalists who have realized the Bhagavän feature of

the Absolute Truth, are the topmost transcendentalists, although all students

who are engaged in the study of the Absolute Truth are engaged in the same

subject matter. The sunshine, the sun disc and the inner affairs of the sun

planet cannot be separated from one another, and yet the students of the three

different phases are not in the same category.

The Sanskrit word bhagavän is explained by the great authority Paräçara

Muni, the father of Vyäsadeva. The Supreme Personality who possesses all

riches, all strength, all fame, all beauty, all knowledge and all renunciation is

called Bhagavän. There are many persons who are very rich, very powerful,

very beautiful, very famous, very learned, and very much detached, but no one

can claim that he possesses all riches, all strength, etc., entirely. Only Kåñëa

can claim this because He is the Supreme Personality of Godhead. No living

entity, including Brahmä, Lord Çiva, or Näräyaëa, can possess opulences as

fully as Kåñëa. Therefore it is concluded in the Brahma-saàhitä by Lord

Brahmä himself that Lord Kåñëa is the Supreme Personality of Godhead. No

one is equal to or above Him. He is the primeval Lord, or Bhagavän, known as

Govinda, and He is the supreme cause of all causes:

éçvaraù paramaù kåñëaù

sac-cid-änanda-vigrahaù

anädir ädir govindaù

sarva-käraëa-käraëam

“There are many personalities possessing the qualities of Bhagavän, but

Kåñëa is the supreme because none can excel Him. He is the Supreme Person,

and His body is eternal, full of knowledge and bliss. He is the primeval Lord

Govinda and the cause of all causes.” (

Brahma-saàhitä

5.1)

In the Bhägavatam also there is a list of many incarnations of the Supreme

Personality of Godhead, but Kåñëa is described as the original Personality of

Godhead, from whom many, many incarnations and Personalities of Godhead

expand:

ete cäàça-kaläù puàsaù

kåñëas tu bhagavän svayam

indräri-vyäkulaà lokaà

måòayanti yuge yuge

“All the lists of the incarnations of Godhead submitted herewith are either

plenary expansions or parts of the plenary expansions of the Supreme

Godhead, but Kåñëa is the Supreme Personality of Godhead Himself.” (

Bhäg.

1.3.28)

Therefore, Kåñëa is the original Supreme Personality of Godhead, the

Absolute Truth, the source of both the Supersoul and the impersonal

Brahman.

In the presence of the Supreme Personality of Godhead, Arjuna’s

lamentation for his kinsmen is certainly unbecoming, and therefore. Kåñëa

expressed His surprise with the word kutaù, “wherefrom.” Such impurities were

never expected from a person belonging to the civilized class of men known as

Äryans. The word Äryan is applicable to persons who know the value of life

and have a civilization based on spiritual realization. Persons who are led by

the material conception of life do not know that the aim of life is realization of

the Absolute Truth, Viñëu, or Bhagavän, and they are captivated by the

external features of the material world, and therefore they do not know what

liberation is. Persons who have no knowledge of liberation from material

bondage are called non-Äryans. Although Arjuna was a kñatriya, he was

deviating from his prescribed duties by declining to fight. This act of

cowardice is described as befitting the non-Äryans. Such deviation from duty

does not help one in the progress of spiritual life, nor does it even give one the

opportunity to become famous in this world. Lord Kåñëa did not approve of the

so-called compassion of Arjuna for his kinsmen.

TEXT 3

©E-BYa& Maa SMa GaMa" PaaQaR NaETatvYYauPaPaÛTae )

+aud]& ôdYadaEbRLYa& TYa¤-aeitaï ParNTaPa )) 3 ))

klaibyaà mä sma gamaù pärtha

naitat tvayy upapadyate

kñudraà hådaya-daurbalyaà

tyaktvottiñöha parantapa

SYNONYMS

klaibyam—impotence; mä sma—do not; gamaù—take to; pärtha—O son of

Påthä; na—never; etat—this; tvayi—unto you; upadyate—is befitting;

kñudram—petty; hådaya—of the heart; daurbalyam—weakness;

tyaktvä—giving up; uttiñöha—get up; param-tapa—O chastiser of the enemies.

TRANSLATION

O son of Påthä, do not yield to this degrading impotence. It does not become

you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

PURPORT

Arjuna was addressed as the son of Påthä, who happened to be the sister of

Kåñëa’s father Vasudeva. Therefore Arjuna had a blood relationship with

Kåñëa. If the son of a kñatriya declines to fight, he is a kñatriya in name only,

and if the son of a brähmaëa acts impiously, he is a brähmaëa in name only.

Such kñatriyas and brähmaëas are unworthy sons of their fathers; therefore,

Kåñëa did not want Arjuna to become an unworthy son of a kñatriya. Arjuna

was the most intimate friend of Kåñëa, and Kåñëa was directly guiding him on

the chariot; but in spite of all these credits, if Arjuna abandoned the battle he

would be committing an infamous act. Therefore Kåñëa said that such an

attitude in Arjuna did not fit his personality. Arjuna might argue that he

would give up the battle on the grounds of his magnanimous attitude for the

most respectable Bhéñma and his relatives, but Kåñëa considered that sort of

magnanimity mere weakness of heart. Such false magnanimity was not

approved by any authority. Therefore, such magnanimity or so-called

nonviolence should be given up by persons like Arjuna under the direct

guidance of Kåñëa.

TEXT 4

AJauRNa ovac

k-Qa& >aqZMaMah& Sa&:Yae d]ae<a& c MaDauSaUdNa )

wzui>a" Pa[iTaYaaeTSYaaiMa PaUJaahaRvirSaUdNa )) 4 ))

arjuna uväca

kathaà bhéñmam ahaà saìkhye

droëaà ca madhusüdana

iñubhiù pratiyotsyämi

püjärhäv ari-südana

SYNONYMS

arjunaù uväca—Arjuna said; katham—how; bhéñmam—Bhéñma; aham—I;

saìkhye—in the fight; droëam—Droëa; ca—also; madhu-südana—O killer of

Madhu; iñubhiù—with arrows; pratiyotsyämi—shall counterattack;

püjä-arhau—those who are worshipable; ari-südana—O killer of the enemies.

TRANSLATION

Arjuna said: O killer of enemies, O killer of Madhu, how can I

counterattack with arrows in battle men like Bhéñma and Droëa, who are

worthy of my worship?

PURPORT

Respectable superiors like Bhéñma the grandfather and Droëäcärya the

teacher are always worshipable. Even if they attack, they should not be

counterattacked. It is general etiquette that superiors are not to be offered

even a verbal fight. Even if they are sometimes harsh in behavior, they should

not be harshly treated. Then, how is it possible for Arjuna to counterattack

them? Would Kåñëa ever attack His own grandfather, Ugrasena, or His

teacher, Sändépani Muni? These were some of the arguments offered by

Arjuna to Kåñëa.

TEXT 5

GauæNahTva ih MahaNau>aavaNa(

é[eYaae >aae¢u-& >aE+YaMaPaqh l/aeke- )

hTvaQaRk-aMaa&STau GauæiNahEv

>auÅqYa >aaeGaaNåiDarPa[idGDaaNa( )) 5 ))

gurün ahatvä hi mahänubhävän

çreyo bhoktuà bhaikñyam apéha loke

hatvärtha-kämäàs tu gurün ihaiva

bhuïjéya bhogän rudhira-pradigdhän

SYNONYMS

gurün—the superiors; ahatvä—not killing; hi—certainly;

mahä-anubhävän—great souls; çreyaù—it is better; bhoktum—to enjoy life;

bhaikñyam—by begging; api—even; iha—in this life; loke—in this world;

hatvä—killing; artha—gain; kämän—desiring; tu—but; gurün—superiors;

iha—in this world; eva—certainly; bhuïjéya—one has to enjoy;

bhogän—enjoyable things; rudhira—blood; pradigdhän—tainted with.

TRANSLATION

It would be better to live in this world by begging than to live at the cost of

the lives of great souls who are my teachers. Even though desiring worldly gain,

they are superiors. If they are killed, everything we enjoy will be tainted with

blood.

PURPORT

According to scriptural codes, a teacher who engages in an abominable

action and has lost his sense of discrimination is fit to be abandoned. Bhéñma

and Droëa were obliged to take the side of Duryodhana because of his

financial assistance, although they should not have accepted such a position

simply on financial considerations. Under the circumstances, they have lost

the respectability of teachers. But Arjuna thinks that nevertheless they remain

his superiors, and therefore to enjoy material profits after killing them would

mean to enjoy spoils tainted with blood.

TEXT 6

Na cETaiÜÚ" k-Taràae GarqYaae

YaÜa JaYaeMa Yaid va Naae JaYaeYau" )

YaaNaev hTva Na iJaJaqivzaMa‚

STae_viSQaTaa" Pa[Mau%e DaaTaRraí\a" )) 6 ))

na caitad vidmaù kataran no garéyo

yad vä jayema yadi vä no jayeyuù

yän eva hatvä na jijéviñämas

te ’vasthitäù pramukhe dhärtaräñöräù

SYNONYMS

na—nor; ca—also; etat—this; vidmaù—do we know; katarat—which;

naù—for us; garéyaù—better; yat vä—whether; jayema—we may conquer;

yadi—if; vä—or; naù—us; jayeyuù—they conquer; yän—those who;

eva—certainly; hatvä—by killing; na—never; jijéviñämaù—we would want to

live; te—all of them; avasthitäù—are situated; pramukhe—in the front;

dhärtaräñöräù—the sons of Dhåtaräñöra.

TRANSLATION

Nor do we know which is better—conquering them or being conquered by

them. If we killed the sons of Dhåtaräñöra, we should not care to live. Yet they

are now standing before us on the battlefield.

PURPORT

Arjuna did not know whether he should fight and risk unnecessary

violence, although fighting is the duty of the kñatriyas, or whether he should

refrain and live by begging. If he did not conquer the enemy, begging would be

his only means of subsistence. Nor was there certainty of victory, because

either side might emerge victorious. Even if victory awaited them (and their

cause was justified), still, if the sons of Dhåtaräñöra died in battle, it would be

very difficult to live in their absence. Under the circumstances, that would be

another kind of defeat for them. All these considerations by Arjuna definitely

proved that not only was he a great devotee of the Lord but he was also highly

enlightened and had complete control over his mind and senses. His desire to

live by begging, although he was born in the royal household, is another sign of

detachment. He was truly virtuous, as these qualities, combined with his faith

in the words of instruction of Çré Kåñëa (his spiritual master), indicate. It is

concluded that Arjuna was quite fit for liberation. Unless the senses are

controlled, there is no chance of elevation to the platform of knowledge, and

without knowledge and devotion there is no chance of liberation. Arjuna was

competent in all these attributes, over and above his enormous attributes in his

material relationships.

TEXT 7

k-aPaR<YadaezaePahTaSv>aav"

Pa*C^aiMa Tva& DaMaRSaMMaU!ceTaa" )

YaC^\eYa" SYaaiàiêTa& b]Uih TaNMae

iXaZYaSTae_h& XaaiDa Maa& Tva& Pa[PaàMa( )) 7 ))

kärpaëya-doñopahata-svabhävaù

påcchämi tväà dharma-sammüòha-cetäù

yac chreyaù syän niçcitaà brühi tan me

çiñyas te ’haà çädhi mäà tväà prapannam

SYNONYMS

kärpaëya—of miserliness; doña—by the weakness; upahata—being afflicted;

sva-bhävaù—characteristics; påcchämi—I am asking; tväm—unto You;

dharma—religion; sammüòha—bewildered; cetäù—in heart; yat—what;

çreyaù—all-good; syät—may be; niçcitam—confidently; brühi—tell; tat—that;

me—unto me; çiñyaù—disciple; te—Your; aham—I am; çädhi—just instruct;

mäm—me; tväm—unto You; prapannam—surrendered.

TRANSLATION

Now I am confused about my duty and have lost all composure because of

miserly weakness. In this condition I am asking You to tell me for certain what

is best for me. Now I am Your disciple, and a soul surrendered unto You. Please

instruct me.

PURPORT

By nature’s own way the complete system of material activities is a source of

perplexity for everyone. In every step there is perplexity, and therefore it

behooves one to approach a bona fide spiritual master who can give one proper

guidance for executing the purpose of life. All Vedic literatures advise us to

approach a bona fide spiritual master to get free from the perplexities of life,

which happen without our desire. They are like a forest fire that somehow

blazes without being set by anyone. Similarly, the world situation is such’ that

perplexities of life automatically appear, without our wanting such confusion.

No one wants fire, and yet it takes place, and we become perplexed. The Vedic

wisdom therefore advises that in order to solve the perplexities of life and to

understand the science of the solution, one must approach a spiritual master

who is in the disciplic succession. A person with a bona fide spiritual master is

supposed to know everything. One should not, therefore, remain in material

perplexities but should approach a spiritual master. This is the purport of this

verse.

Who is the man in material perplexities? It is he who does not understand

the problems of life. In the

Båhad-äraëyaka Upaniñad

(3.8.10) the perplexed

man is described as follows: yo vä etad akñaraà gärgy aviditväsmäû lokät praiti sa

kåpaëaù. “He is a miserly man who does not solve the problems of life as a

human and who thus quits this world like the cats and dogs, without

understanding the science of self-realization.” This human form of life is a

most valuable asset for the living entity who can utilize it for solving the

problems of life; therefore, one who does not utilize this opportunity properly

is a miser. On the other hand, there is the brähmaëa, or he who is intelligent

enough to utilize this body to solve all the problems of life. Ya etad akñaraà

gärgi viditväsmäû lokät praiti sa brähmaëaù.

The kåpaëas, or miserly persons, waste their time in being overly

affectionate for family, society, country, etc., in the material conception of life.

One is often attached to family life, namely to wife, children and other

members, on the basis of “skin disease.” The kåpaëa thinks that he is able to

protect his family members from death; or the kåpaëa thinks that his family or

society can save him from the verge of death. Such family attachment can be

found even in the lower animals, who take care of children also. Being

intelligent, Arjuna could understand that his affection for family members and

his wish to protect them from death were the causes of his perplexities.

Although he could understand that his duty to fight was awaiting him, still, on

account of miserly weakness, he could not discharge the duties. He is therefore

asking Lord Kåñëa, the supreme spiritual master, to make a definite solution.

He offers himself to Kåñëa as a disciple. He wants to stop friendly talks. Talks

between the master and the disciple are serious, and now Arjuna wants to talk

very seriously before the recognized spiritual master. Kåñëa is therefore the

original spiritual master of the science of Bhagavad-gétä, and Arjuna is the first

disciple for understanding the Gétä. How Arjuna understands the

Bhagavad-gétä is stated in the Gétä itself. And yet foolish mundane scholars

explain that one need not submit to Kåñëa as a person, but to “the unborn

within Kåñëa.” There is no difference between Kåñëa’s within and without.

And one who has no sense of this understanding is the greatest fool in trying

to understand Bhagavad-gétä.

TEXT 8

Na ih Pa[PaXYaaiMa MaMaaPaNauÛa‚

ÛC^aek-MauC^aez<aiMaiNd]Yaa<aaMa( )

AvaPYa >aUMaavSaPaÒMa*Ö&

raJYa& Saura<aaMaiPa caiDaPaTYaMa( )) 8 ))

na hi prapaçyämi mamäpanudyäd

yac chokam ucchoñaëam indriyäëäm

aväpya bhümäv asapatnam åddhaà

räjyaà suräëäm api cädhipatyam

SYNONYMS

na—do not; hi—certainly; prapaçyämi—I see; mama—my; apanudyät—can

drive away; yat—that which; çokam—lamentation; ucchoñaëam—drying up;

indriyäëäm—of the senses; aväpya—achieving; bhümau—on the earth;

asapatnam—without rival; åddham—prosperous; räjyam—kingdom;

suräëäm—of the demigods; api—even; ca—also; ädhipatyam—supremacy.

TRANSLATION

I can find no means to drive away this grief which is drying up my senses. I

will not be able to dispel it even if I win a prosperous, unrivaled kingdom on

earth with sovereignty like the demigods in heaven.

PURPORT

Although Arjuna was putting forward so many arguments based on

knowledge of the principles of religion and moral codes, it appears that he was

unable to solve his real problem without the help of the spiritual master, Lord

Çré Kåñëa. He could understand that his so-called knowledge was useless in

driving away his problems, which were drying up his whole existence; and it

was impossible for him to solve such perplexities without the help of a spiritual

master like Lord Kåñëa. Academic knowledge, scholarship, high position, etc.,

are all useless in solving the problems of life; help can be given only by a

spiritual master like Kåñëa. Therefore, the conclusion is that a spiritual master

who is one hundred percent Kåñëa conscious is the bona fide spiritual master,

for he can solve the problems of life. Lord Caitanya said that one who is master

in the science of Kåñëa consciousness, regardless of his social position, is the

real spiritual master.

kibä vipra, kibä nyäsé, çüdra kene naya

yei kåñëa-tattva-vettä, sei ’guru’ haya

“It does not matter whether a person is a vipra [learned scholar in Vedic

wisdom] or is born in a lower family, or is in the renounced order of life—if he

is master in the science of Kåñëa, he is the perfect and bona fide spiritual

master.” (

Caitanya-caritämåta, Madhya

8.128) So without being a master in the

science of Kåñëa consciousness, no one is a bona fide spiritual master. It is also

said in Vedic literature:

ñaö-karma-nipuëo vipro

mantra-tantra-viçäradaù

avaiñëavo gurur na syäd

vaiñëavaù çva-paco guruù

“A scholarly brähmaëa, expert in all subjects of Vedic knowledge, is unfit to

become a spiritual master without being a Vaiñëava, or expert in the science of

Kåñëa consciousness. But a person born in a family of a lower caste can become

a spiritual master if he is a Vaiñëava, or Kåñëa conscious.” (Padma Puräëa)

The problems of material existence—birth, old age, disease and

death—cannot be counteracted by accumulation of wealth and economic

development. In many parts of the world there are states which are replete

with all facilities of life, which are full of wealth and economically developed,

yet the problems of material existence are still present. They are seeking peace

in different ways, but they can achieve real happiness only if they consult

Kåñëa, or the Bhagavad-gétä and Çrémad-Bhägavatam—which constitute the

science of Kåñëa—through the bona fide representative of Kåñëa, the man in

Kåñëa consciousness.

If economic development and material comforts could drive away one’s

lamentations for family, social, national or international inebrieties, then

Arjuna would not have said that even an unrivaled kingdom on earth or

supremacy like that of the demigods in the heavenly planets would be unable

to drive away his lamentations. He sought, therefore, refuge in Kåñëa

consciousness, and that is the right path for peace and harmony. Economic

development or supremacy over the world can be finished at any moment by

the cataclysms of material nature. Even elevation into a higher planetary

situation, as men are now seeking on the moon planet, can also be finished at

one stroke. The Bhagavad-gétä confirms this: kñéëe puëye martya-lokaà viçanti.

“When the results of pious activities are finished, one falls down again from

the peak of happiness to the lowest status of life.” Many politicians of the

world have fallen down in that way. Such downfalls only constitute more

causes for lamentation.

Therefore, if we want to curb lamentation for good, then we have to take

shelter of Kåñëa, as Arjuna is seeking to do. So Arjuna asked Kåñëa to solve his

problem definitely, and that is the way of Kåñëa consciousness.

TEXT 9

SaÅYa ovac

WvMau¤-a ôzqke-Xa& Gau@ake-Xa" ParNTaPa" )

Na YaaeTSYa wiTa GaaeivNdMau¤-a TaUZ<aq& b>aUv h )) 9 ))

saïjaya uväca

evam uktvä håñékeçaà

guòäkeçaù parantapaù

na yotsya iti govindam

uktvä tüñëéà babhüva ha

SYNONYMS

saïjayaù uväca—Saïjaya said; evam—thus; uktvä—speaking; håñékeçam—unto

Kåñëa, the master of the senses; guòäkeçaù—Arjuna, the master of curbing

ignorance; parantapaù—the chastiser of the enemies; na yotsye—I shall not

fight; iti—thus; govindam—unto Kåñëa, the giver of pleasure to the senses;

uktvä—saying; tüñëém—silent; babhüva—became; ha—certainly.

TRANSLATION

Saïjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kåñëa,

“Govinda, I shall not fight,” and fell silent.

PURPORT

Dhåtaräñöra must have been very glad to understand that Arjuna was not

going to fight and was instead leaving the battlefield for the begging

profession. But Saïjaya disappointed him again in relating that Arjuna was

competent to kill his enemies (parantapaù). Although Arjuna was, for the time

being, overwhelmed with false grief due to family affection, he surrendered

unto Kåñëa, the supreme spiritual master, as a disciple. This indicated that he

would soon be free from the false lamentation resulting from family affection

and would be enlightened with perfect knowledge of self-realization, or Kåñëa

consciousness, and would then surely fight. Thus Dhåtaräñöra’s joy would be

frustrated, since Arjuna would be enlightened by Kåñëa and would fight to the

end.

TEXT 10

TaMauvac ôzqke-Xa" Pa[hSaiàv >aarTa

SaeNaYaaeå>aYaaeMaRDYae ivzqdNTaiMad& vc" )) 10 ))

tam uväca håñékeçaù

prahasann iva bhärata

senayor ubhayor madhye

viñédantam idaà vacaù

SYNONYMS

tam—unto him; uväca—said; håñékeçaù—the master of the senses, Kåñëa;

prahasan—smiling; iva—like that; bhärata—O Dhåtaräñöra, descendant of

Bharata; senayoù—of the armies; ubhayoù—of both parties; madhye—between;

viñédantam—unto the lamenting one; idam—the following; vacaù—words.

TRANSLATION

O descendant of Bharata, at that time Kåñëa, smiling, in the midst of both

the armies, spoke the following words to the grief-stricken Arjuna.

PURPORT

The talk was going on between intimate friends, namely the Håñékeça and

the Guòäkeça. As friends, both of them were on the same level, but one of

them voluntarily became a student of the other. Kåñëa was smiling because a

friend had chosen to become a disciple. As Lord of all, He is always in the

superior position as the master of everyone, and yet the Lord agrees to be a

friend, a son, or a lover for a devotee who wants Him in such a role. But when

He was accepted as the master, He at once assumed the role and talked with

the disciple like the master—with gravity, as it is required. It appears that the

talk between the master and the disciple was openly exchanged in the

presence of both armies so that all were benefitted. So the talks of

Bhagavad-gétä are not for any particular person, society, or community, but

they are for all, and friends or enemies are equally entitled to hear them.

TEXT 11

é[q>aGavaNauvac

AXaaeCYaaNaNvXaaecSTv& Pa[javada&ê >aazSae )

GaTaaSaUNaGaTaaSaU&ê NaaNauXaaeciNTa Pai<@Taa" )) 11 ))

çré-bhagavän uväca

açocyän anvaçocas tvaà

prajïä-vädäàç ca bhäñase

gatäsün agatäsüàç ca

nänuçocanti paëòitäù

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; açocyän—not

worthy of lamentation; anvaçocaù—you are lamenting; tvam—you;

prajïä-vädän—learned talks; ca—also; bhäñase—speaking; gata—lost;

asün—life; agata—not past; asün—life; ca—also; na—never;

anuçocanti—lament; paëòitäù—the learned.

TRANSLATION

The Supreme Personality of Godhead said: While speaking learned words,

you are mourning for what is not worthy of grief. Those who are wise lament

neither for the living nor for the dead.

PURPORT

The Lord at once took the position of the teacher and chastised the

student, calling him, indirectly, a fool. The Lord said, “You are talking like a

learned man, but you do not know that one who is learned—one who knows

what is body and what is soul—does not lament for any stage of the body,

neither in the living nor in the dead condition.” As explained in later

chapters, it will be clear that knowledge means to know matter and spirit and

the controller of both. Arjuna argued that religious principles should be given

more importance than politics or sociology, but he did not know that

knowledge of matter, soul and the Supreme is even more important than

religious formularies. And because he was lacking in that knowledge, he should

not have posed himself as a very learned man. As he did not happen to be a

very learned man, he was consequently lamenting for something which was

unworthy of lamentation. The body is born and is destined to be vanquished

today or tomorrow; therefore the body is not as important as the soul. One who

knows this is actually learned, and for him there is no cause for lamentation,

regardless of the condition of the material body.

TEXT 12

NaTvevah& JaaTau NaaSa& Na Tv& NaeMae JaNaaiDaPaa" )

Na cEv Na>aivZYaaMa" SaveR vYaMaTa" ParMa( )) 12 ))

na tv evähaà jätu näsaà

na tvaà neme janädhipäù

na caiva na bhaviñyämaù

sarve vayam ataù param

SYNONYMS

na—never; tu—but; eva—certainly; aham—I; jätu—at any time; na—did not;

äsam—exist; na—not; tvam—you; na—not; ime—all these;

jana-adhipäù—kings; na—never; ca—also; eva—certainly; na—not;

bhaviñyämaù—shall exist; sarve vayam—all of us; ataù param—hereafter.

TRANSLATION

Never was there a time when I did not exist, nor you, nor all these kings;

nor in the future shall any of us cease to be.

PURPORT

In the Vedas, in the Kaöha Upaniñad as well as in the Çvetäçvatara Upaniñad,

it is said that the Supreme Personality of Godhead is the maintainer of

innumerable living entities, in terms of their different situations according to

individual work and reaction of work. That Supreme Personality of Godhead is

also, by His plenary portions, alive in the heart of every living entity. Only

saintly persons who can see, within and without, the same Supreme Lord can

actually attain to perfect and eternal peace.

nityo nityänäà cetanaç cetanänäm

eko bahünäà yo vidadhäti kämän

tam ätma-sthaà ye ’nupaçyanti dhéräs

teñäà çäntiù çäçvaté netareñäm

The same Vedic truth given to Arjuna is given to all persons in the world

who pose themselves as very learned but factually have but a poor fund of

knowledge. The Lord says clearly that He Himself, Arjuna and all the kings

who are assembled on the battlefield are eternally individual beings and that

the Lord is eternally the maintainer of the individual living entities both in

their conditioned and in their liberated situations. The Supreme Personality of

Godhead is the supreme individual person, and Arjuna, the Lord’s eternal

associate, and all the kings assembled there are individual eternal persons. It is

not that they did not exist as individuals in the past, and it is not that they will

not remain eternal persons. Their individuality existed in the past, and their

individuality will continue in the future without interruption. Therefore,

there is no cause for lamentation for anyone.

The Mäyävädé theory that after liberation the individual soul, separated by

the covering of mäyä, or illusion, will merge into the impersonal Brahman and

lose its individual existence is not supported herein by Lord Kåñëa, the

supreme authority. Nor is the theory that we only think of individuality in the

conditioned state supported herein. Kåñëa clearly says herein that in the

future also the individuality of the Lord and others, as it is confirmed in the

Upaniñads, will continue eternally. This statement of Kåñëa’s is authoritative

because Kåñëa cannot be subject to illusion. If individuality were not a fact,

then Kåñëa would not have stressed it so much—even for the future. The

Mäyävädé may argue that the individuality spoken of by Kåñëa is not spiritual,

but material. Even accepting the argument that the individuality is material,

then how can one distinguish Kåñëa’s individuality? Kåñëa affirms His

individuality in the past and confirms His individuality in the future also. He

has confirmed His individuality in many ways, and impersonal Brahman has

been declared to be subordinate to Him. Kåñëa has maintained spiritual

individuality all along; if He is accepted as an ordinary conditioned soul in

individual consciousness, then His Bhagavad-gétä has no value as authoritative

scripture. A common man with all the four defects of human frailty is unable

to teach that which is worth hearing. The Gétä is above such literature. No

mundane book compares with the Bhagavad-gétä. When one accepts Kåñëa as

an ordinary man, the Gétä loses all importance. The Mäyävädé argues that the

plurality mentioned in this verse is conventional and that it refers to the body.

But previous to this verse such a bodily conception is already condemned.

After condemning the bodily conception of the living entities, how was it

possible for Kåñëa to place a conventional proposition on the body again?

Therefore, individuality is maintained on spiritual grounds and is thus

confirmed by great äcäryas like Çré Rämänuja and others. It is clearly

mentioned in many places in the Gétä that this spiritual individuality is

understood by those who are devotees of the Lord. Those who are envious of

Kåñëa as the Supreme Personality of Godhead have no bona fide access to the

great literature. The nondevotee’s approach to the teachings of the Gétä is

something like that of a bee licking on a bottle of honey. One cannot have a

taste of honey unless one opens the bottle. Similarly, the mysticism of the

Bhagavad-gétä can be understood only by devotees, and no one else can taste it,

as it is stated in the Fourth Chapter of the book. Nor can the Gétä be touched

by persons who envy the very existence of the Lord. Therefore, the Mäyävädé

explanation of the Gétä is a most misleading presentation of the whole truth.

Lord Caitanya has forbidden us to read commentations made by the Mäyävädés

and warns that one who takes to such an understanding of the Mäyävädé

philosophy loses all power to understand the real mystery of the Gétä. If

individuality refers to the empirical universe, then there is no need of teaching

by the Lord. The plurality of the individual soul and of the Lord is an eternal

fact, and it is confirmed by the Vedas as above mentioned.

TEXT 13

deihNaae_iSMaNYaQaa dehe k-aEMaar& YaaEvNa& Jara )

TaQaa dehaNTarPa[aiáDasrSTa}a Na MauùiTa )) 13 ))

dehino ’smin yathä dehe

kaumäraà yauvanaà jarä

tathä dehäntara-präptir

dhéras tatra na muhyati

SYNONYMS

dehinaù—of the embodied; asmin—in this; yathä—as; dehe—in the body;

kaumäram—boyhood; yauvanam—youth; jarä—old age; tathä—similarly;

deha-antara—of transference of the body; präptiù—achievement; dhéraù—the

sober; tatra—thereupon; na—never; muhyati—is deluded.

TRANSLATION

As the embodied soul continuously passes, in this body, from boyhood to

youth to old age, the soul similarly passes into another body at death. A sober

person is not bewildered by such a change.

PURPORT

Since every living entity is an individual soul, each is changing his body

every moment, manifesting sometimes as a child, sometimes as a youth, and

sometimes as an old man. Yet the same spirit soul is there and does not

undergo any change. This individual soul finally changes the body at death

and transmigrates to another body; and since it is sure to have another body in

the next birth—either material or spiritual—there was no cause for

lamentation by Arjuna on account of death, neither for Bhéñma nor for Droëa,

for whom he was so much concerned. Rather, he should rejoice for their

changing bodies from old to new ones, thereby rejuvenating their energy. Such

changes of body account for varieties of enjoyment or suffering, according to

one’s work in life. So Bhéñma and Droëa, being noble souls, were surely going

to have spiritual bodies in the next life, or at least life in heavenly bodies for

superior enjoyment of material existence. So, in either case, there was no cause

of lamentation.

Any man who has perfect knowledge of the constitution of the individual

soul, the Supersoul, and nature—both material and spiritual—is called a dhéra,

or a most sober man. Such a man is never deluded by the change of bodies.

The Mäyävädé theory of oneness of the spirit soul cannot be entertained, on

the ground that the spirit soul cannot be cut into pieces as a fragmental

portion. Such cutting into different individual souls would make the Supreme

cleavable or changeable, against the principle of the Supreme Soul’s being

unchangeable. As confirmed in the Gétä, the fragmental portions of the

Supreme exist eternally (sanätana) and are called kñara; that is, they have a

tendency to fall down into material nature. These fragmental portions are

eternally so, and even after liberation the individual soul remains the

same—fragmental. But once liberated, he lives an eternal life in bliss and

knowledge with the Personality of Godhead. The theory of reflection can be

applied to the Supersoul, who is present in each and every individual body and

is known as the Paramätmä. He is different from the individual living entity.

When the sky is reflected in water, the reflections represent both the sun and

the moon and the stars also. The stars can be compared to the living entities

and the sun or the moon to the Supreme Lord. The individual fragmental

spirit soul is represented by Arjuna, and the Supreme Soul is the Personality of

Godhead Çré Kåñëa. They are not on the same level, as it will be apparent in

the beginning of the Fourth Chapter. If Arjuna is on the same level with

Kåñëa, and Kåñëa is not superior to Arjuna, then their relationship of

instructor and instructed becomes meaningless. If both of them are deluded by

the illusory energy (mäyä), then there is no need of one being the instructor

and the other the instructed. Such instruction would be useless because, in the

clutches of mäyä, no one can be an authoritative instructor. Under the

circumstances, it is admitted that Lord Kåñëa is the Supreme Lord, superior in

position to the living entity, Arjuna, who is a forgetful soul deluded by mäyä.

TEXT 14

Maa}aaSPaXaaRSTau k-aENTaeYa XaqTaaeZ<aSau%du"%da" )

AaGaMaaPaaiYaNaae_iNaTYaaSTaa&iSTaiTa+aSv >aarTa )) 14 ))

mäträ-sparçäs tu kaunteya

çétoñëa-sukha-duùkha-däù

ägamäpäyino ’nityäs

täàs titikñasva bhärata

SYNONYMS

mäträ-sparçäù—sensory perception; tu—only; kaunteya—O son of Kunté;

çéta—winter; uñëa—summer; sukha—happiness; duùkha—and pain;

däù—giving; ägama—appearing; apäyinaù—disappearing;

anityäù—nonpermanent; tän—all of them; titikñasva—just try to tolerate;

bhärata—O descendant of the Bharata dynasty.

TRANSLATION

O son of Kunté, the nonpermanent appearance of happiness and distress, and

their disappearance in due course, are like the appearance and disappearance of

winter and summer seasons. They arise from sense perception, O scion of

Bharata, and one must learn to tolerate them without being disturbed.

PURPORT

In the proper discharge of duty, one has to learn to tolerate nonpermanent

appearances and disappearances of happiness and distress. According to Vedic

injunction, one has to take his bath early in the morning even during the

month of Mägha (January-February). It is very cold at that time, but in spite of

that a man who abides by the religious principles does not hesitate to take his

bath. Similarly, a woman does not hesitate to cook in the kitchen in the

months of May and June, the hottest part of the summer season. One has to

execute his duty in spite of climatic inconveniences. Similarly, to fight is the

religious principle of the kñatriyas, and although one has to fight with some

friend or relative, one should not deviate from his prescribed duty. One has to

follow the prescribed rules and regulations of religious principles in order to

rise up to the platform of knowledge, because by knowledge and devotion only

can one liberate himself from the clutches of mäyä (illusion).

The two different names of address given to Arjuna are also significant. To

address him as Kaunteya signifies his great blood relations from his mother’s

side; and to address him as Bhärata signifies his greatness from his father’s side.

From both sides he is supposed to have a great heritage. A great heritage brings

responsibility in the matter of proper discharge of duties; therefore, he cannot

avoid fighting.

TEXT 15

Ya& ih Na VYaQaYaNTYaeTae Pauåz& PauåzzR>a )

SaMadu"%Sau%& Daqr& Saae_Ma*TaTvaYa k-LPaTae )) 15 ))

yaà hi na vyathayanty ete

puruñaà puruñarñabha

sama-duùkha-sukhaà dhéraà

so ’måtatväya kalpate

SYNONYMS

yam—one to whom; hi—certainly; na—never; vyathayanti—are distressing;

ete—all these; puruñam—to a person; puruña-åñabha—O best among men;

sama—unaltered; duùkha—in distress; sukham—and happiness;

dhéram—patient; saù—he; amåtatväya—for liberation; kalpate—is considered

eligible.

TRANSLATION

O best among men [Arjuna], the person who is not disturbed by happiness

and distress and is steady in both is certainly eligible for liberation.

PURPORT

Anyone who is steady in his determination for the advanced stage of

spiritual realization and can equally tolerate the onslaughts of distress and

happiness is certainly a person eligible for liberation. In the varëäçrama

institution, the fourth stage of life, namely the renounced order (sannyäsa), is

a painstaking situation. But one who is serious about making his life perfect

surely adopts the sannyäsa order of life in spite of all difficulties. The

difficulties usually arise from having to sever family relationships, to give up

the connection of wife and children. But if anyone is able to tolerate such

difficulties, surely his path to spiritual realization is complete. Similarly, in

Arjuna’s discharge of duties as a kñatriya, he is advised to persevere, even if it

is difficult to fight with his family members or similarly beloved persons. Lord

Caitanya took sannyäsa at the age of twenty-four, and His dependents, young

wife as well as old mother, had no one else to look after them. Yet for a higher

cause He took sannyäsa and was steady in the discharge of higher duties. That

is the way of achieving liberation from material bondage.

TEXT 16

NaaSaTaae ivÛTae >aavae Naa>aavae ivÛTae SaTa" )

o>aYaaeriPa d*íae_NTaSTvNaYaaeSTatvdiXaRi>a" )) 16 ))

näsato vidyate bhävo

näbhävo vidyate sataù

ubhayor api dåñöo ’ntas

tv anayos tattva-darçibhiù

SYNONYMS

na—never; asataù—of the nonexistent; vidyate—there is;

bhävaù—endurance; na—never; abhävaù—changing quality; vidyate—there is;

sataù—of the eternal; ubhayoù—of the two; api—verily; dåñöaù—observed;

antaù—conclusion; tu—indeed; anayoù—of them; tattva—of the truth;

darçibhiù—by the seers.

TRANSLATION

Those who are seers of the truth have concluded that of the nonexistent [the

material body] there is no endurance and of the eternal [the soul] there is no

change. This they have concluded by studying the nature of both.

PURPORT

There is no endurance of the changing body. That the body is changing

every moment by the actions and reactions of the different cells is admitted by

modern medical science; and thus growth and old age are taking place in the

body. But the spirit soul exists permanently, remaining the same despite all

changes of the body and the mind. That is the difference between matter and

spirit. By nature, the body is ever changing, and the soul is eternal. This

conclusion is established by all classes of seers of the truth, both impersonalist

and personalist. In the

Viñëu Puräëa

(2.12.38) it is stated that Viñëu and His

abodes all have self-illuminated spiritual existence (jyotéàñi viñëur bhuvanäni

viñëuù). The words existent and nonexistent refer only to spirit and matter.

That is the version of all seers of truth.

This is the beginning of the instruction by the Lord to the living entities

who are bewildered by the influence of ignorance. Removal of ignorance

involves the reestablishment of the eternal relationship between the worshiper

and the worshipable and the consequent understanding of the difference

between the part-and-parcel living entities and the Supreme Personality of

Godhead. One can understand the nature of the Supreme by thorough study

of oneself, the difference between oneself and the Supreme being understood

as the relationship between the part and the whole. In the Vedänta-sütras, as

well as in the Çrémad-Bhägavatam, the Supreme has been accepted as the

origin of all emanations. Such emanations are experienced by superior and

inferior natural sequences. The living entities belong to the superior nature, as

it will be revealed in the Seventh Chapter. Although there is no difference

between the energy and the energetic, the energetic is accepted as the

Supreme, and energy or nature is accepted as the subordinate. The living

entities, therefore, are always subordinate to the Supreme Lord, as in the case

of the master and the servant, or the teacher and the taught. Such clear

knowledge is impossible to understand under the spell of ignorance, and to

drive away such ignorance the Lord teaches the Bhagavad-gétä for the

enlightenment of all living entities for all time.

TEXT 17

AivNaaiXa Tau TaiÜiÖ YaeNa SavRiMad& TaTaMa( )

ivNaaXaMaVYaYaSYaaSYa Na k-iêTk-TauRMahRiTa )) 17 ))

avinäçi tu tad viddhi

yena sarvam idaà tatam

vinäçam avyayasyäsya

na kaçcit kartum arhati

SYNONYMS

avinäçi—imperishable; tu—but; tat—that; viddhi—know it; yena—by whom;

sarvam—all of the body; idam—this; tatam—pervaded; vinäçam—destruction;

avyayasya—of the imperishable; asya—of it; na kaçcit—no one; kartum—to

do; arhati—is able.

TRANSLATION

That which pervades the entire body you should know to be indestructible.

No one is able to destroy that imperishable soul.

PURPORT

This verse more clearly explains the real nature of the soul, which is spread

all over the body. Anyone can understand what is spread all over the body: it is

consciousness. Everyone is conscious of the pains and pleasures of the body in

part or as a whole. This spreading of consciousness is limited within one’s own

body. The pains and pleasures of one body are unknown to another. Therefore,

each and every body is the embodiment of an individual soul, and the symptom

of the soul’s presence is perceived as individual consciousness. This soul is

described as one ten-thousandth part of the upper portion of the hair point in

size. The

Çvetäçvatara Upaniñad

(5.9) confirms this:

bälägra-çata-bhägasya

çatadhä kalpitasya ca

bhägo jévaù vijïeyaù

sa cänantyäya kalpate

“When the upper point of a hair is divided into one hundred parts and

again each of such parts is further divided into one hundred parts, each such

part is the measurement of the dimension of the spirit soul.” Similarly the same

version is stated:

keçägra-çata-bhägasya

çatäàçaù sädåçätmakaù

jévaù sükñma-svarüpo ’yaà

saìkhyätéto hi cit-kaëaù

[Cc. Madya 19.140]

“There are innumerable particles of spiritual atoms, which are measured as

one ten-thousandth of the upper portion of the hair.”

Therefore, the individual particle of spirit soul is a spiritual atom smaller

than the material atoms, and such atoms are innumerable. This very small

spiritual spark is the basic principle of the material body, and the influence of

such a spiritual spark is spread all over the body as the influence of the active

principle of some medicine spreads throughout the body. This current of the

spirit soul is felt all over the body as consciousness, and that is the proof of the

presence of the soul. Any layman can understand that the material body minus

consciousness is a dead body, and this consciousness cannot be revived in the

body by any means of material administration. Therefore, consciousness is not

due to any amount of material combination, but to the spirit soul. In the

Muëòaka Upaniñad

(3.1.9) the measurement of the atomic spirit soul is further

explained:

eño ’ëur ätmä cetasä veditavyo

yasmin präëaù païcadhä saàviveça

präëaiç cittaà sarvam otaà prajänäà

yasmin viçuddhe vibhavaty eña ätmä

“The soul is atomic in size and can be perceived by perfect intelligence.

This atomic soul is floating in the five kinds of air (präëa, apäna, vyäna,

samäna and udäna), is situated within the heart, and spreads its influence all

over the body of the embodied living entities. When the soul is purified from

the contamination of the five kinds of material air, its spiritual influence is

exhibited.”

The haöha-yoga system is meant for controlling the five kinds of air

encircling the pure soul by different kinds of sitting postures—not for any

material profit, but for liberation of the minute soul from the entanglement of

the material atmosphere.

So the constitution of the atomic soul is admitted in all Vedic literatures,

and it is also actually felt in the practical experience of any sane man. Only

the insane man can think of this atomic soul as all-pervading viñëu-tattva.

The influence of the atomic soul can be spread all over a particular body.

According to the Muëòaka Upaniñad, this atomic soul is situated in the heart

of every living entity, and because the measurement of the atomic soul is

beyond the power of appreciation of the material scientists, some of them

assert foolishly that there is no soul. The individual atomic soul is definitely

there in the heart along with the Supersoul, and thus all the energies of bodily

movement are emanating from this part of the body. The corpuscles which

carry the oxygen from the lungs gather energy from the soul. When the soul

passes away from this position, the activity of the blood, generating fusion,

ceases. Medical science accepts the importance of the red corpuscles, but it

cannot ascertain that the source of the energy is the soul. Medical science,

however, does admit that the heart is the seat of all energies of the body.

Such atomic particles of the spirit whole are compared to the sunshine

molecules. In the sunshine there are innumerable radiant molecules. Similarly,

the fragmental parts of the Supreme Lord are atomic sparks of the rays of the

Supreme Lord, called by the name prabhä, or superior energy. So whether one

follows Vedic knowledge or modern science, one cannot deny the existence of

the spirit soul in the body, and the science of the soul is explicitly described in

the Bhagavad-gétä by the Personality of Godhead Himself.

TEXT 18

ANTavNTa wMae deha iNaTYaSYaae¢-a" Xarqir<a" )

ANaaiXaNaae_Pa[MaeYaSYa TaSMaaÛuDYaSv >aarTa )) 18 ))

antavanta ime dehä

nityasyoktäù çarériëaù

anäçino ’prameyasya

tasmäd yudhyasva bhärata

SYNONYMS

anta-vantaù—perishable; ime—all these; dehäù—material bodies;

nityasya—eternal in existence; uktäù—are said; çarériëaù—of the embodied

soul; anäçinaù—never to be destroyed; aprameyasya—immeasurable;

tasmät—therefore; yudhyasva—fight; bhärata—O descendant of Bharata.

TRANSLATION

The material body of the indestructible, immeasurable and eternal living

entity is sure to come to an end; therefore, fight, O descendant of Bharata.

PURPORT

The material body is perishable by nature. It may perish immediately, or it

may do so after a hundred years. It is a question of time only. There is no

chance of maintaining it indefinitely. But the spirit soul is so minute that it

cannot even be seen by an enemy, to say nothing of being killed. As

mentioned in the previous verse, it is so small that no one can have any idea

how to measure its dimension. So from both viewpoints there is no cause of

lamentation, because the living entity as he is cannot be killed nor can the

material body be saved for any length of time or permanently protected. The

minute particle of the whole spirit acquires this material body according to his

work, and therefore observance of religious principles should be utilized. In the

Vedänta-sütras the living entity is qualified as light because he is part and

parcel of the supreme light. As sunlight maintains the entire universe, so the

light of the soul maintains this material body. As soon as the spirit soul is out

of this material body, the body begins to decompose; therefore it is the spirit

soul which maintains this body. The body itself is unimportant. Arjuna was

advised to fight and not sacrifice the cause of religion for material, bodily

considerations.

TEXT 19

Ya WNa& veita hNTaar& YaêENa& MaNYaTae hTaMa( )

o>aaE TaaE Na ivJaaNaqTaae NaaYa& hiNTa Na hNYaTae )) 19 ))

ya enaà vetti hantäraà

yaç cainaà manyate hatam

ubhau tau na vijänéto

näyaà hanti na hanyate

SYNONYMS

yaù—anyone who; enam—this; vetti—knows; hantäram—the killer;

yaù—anyone who; ca—also; enam—this; manyate—thinks; hatam—killed;

ubhau—both; tau—they; na—never; vijänétaù—are in knowledge; na—never;

ayam—this; hanti—kills; na—nor; hanyate—is killed.

TRANSLATION

Neither he who thinks the living entity the slayer nor he who thinks it slain

is in knowledge, for the self slays not nor is slain.

PURPORT

When an embodied living entity is hurt by fatal weapons, it is to be known

that the living entity within the body is not killed. The spirit soul is so small

that it is impossible to kill him by any material weapon, as will be evident from

subsequent verses. Nor is the living entity killable, because of his spiritual

constitution. What is killed, or is supposed to be killed, is the body only. This,

however, does not at all encourage killing of the body. The Vedic injunction is

mä hiàsyät sarvä bhütäni: never commit violence to anyone. Nor does

understanding that the living entity is not killed encourage animal slaughter.

Killing the body of anyone without authority is abominable and is punishable

by the law of the state as well as by the law of the Lord. Arjuna, however, is

being engaged in killing for the principle of religion, and not whimsically.

TEXT 20

Na JaaYaTae iMa]YaTae va k-daic‚

àaYa& >aUTva >aivTaa va Na >aUYa" )

AJaae iNaTYa" XaaìTaae_Ya& Paura<aae

Na hNYaTae hNYaMaaNae Xarqre )) 20 ))

na jäyate mriyate vä kadäcin

näyaà bhütvä bhavitä vä na bhüyaù

ajo nityaù çäçvato ’yaà puräëo

na hanyate hanyamäne çarére

SYNONYMS

na—never; jäyate—takes birth; mriyate—dies; vä—either; kadäcit—at any

time (past, present or future); na—never; ayam—this; bhütvä—having come

into being; bhavitä—will come to be; vä—or; na—not; bhüyaù—or is again

coming to be; ajaù—unborn; nityaù—eternal; çäçvataù—permanent;

ayam—this; puräëaù—the oldest; na—never; hanyate—is killed;

hanyamäne—being killed; çarére—the body.

TRANSLATION

For the soul there is neither birth nor death at any time. He has not come

into being, does not come into being, and will not come into being. He is

unborn, eternal, ever-existing and primeval. He is not slain when the body is

slain.

PURPORT

Qualitatively, the small atomic fragmental part of the Supreme Spirit is one

with the Supreme. He undergoes no changes like the body. Sometimes the soul

is called the steady, or küöa-stha. The body is subject to six kinds of

transformations. It takes its birth from the womb of the mother’s body, remains

for some time, grows, produces some effects, gradually dwindles, and at last

vanishes into oblivion. The soul, however, does not go through such changes.

The soul is not born, but, because he takes on a material body, the body takes

its birth. The soul does not take birth there, and the soul does not die.

Anything which has birth also has death. And because the soul has no birth,

he therefore has no past, present or future. He is eternal, ever-existing, and

primeval—that is, there is no trace in history of his coming into being. Under

the impression of the body, we seek the history of birth, etc., of the soul. The

soul does not at any time become old, as the body does. The so-called old man,

therefore, feels himself to be in the same spirit as in his childhood or youth.

The changes of the body do not affect the soul. The soul does not deteriorate

like a tree, nor anything material. The soul has no by-product either. The

by-products of the body, namely children, are also different individual souls;

and, owing to the body, they appear as children of a particular man. The body

develops because of the soul’s presence, but the soul has neither offshoots nor

change. Therefore, the soul is free from the six changes of the body.

In the

Kaöha Upaniñad

(1.2.18) we also find a similar passage, which reads:

na jäyate mriyate vä vipaçcin

näyaà kutaçcin na babhüva kaçcit

ajo nityaù çäçvato ’yaà puräëo

na hanyate hanyamäne çarére

[Bg. 2.20]

The meaning and purport of this verse is the same as in the Bhagavad-gétä,

but here in this verse there is one special word, vipaçcit, which means learned

or with knowledge.

The soul is full of knowledge, or full always with consciousness. Therefore,

consciousness is the symptom of the soul. Even if one does not find the soul

within the heart, where he is situated, one can still understand the presence of

the soul simply by the presence of consciousness. Sometimes we do not find the

sun in the sky owing to clouds, or for some other reason, but the light of the

sun is always there, and we are convinced that it is therefore daytime. As soon

as there is a little light in the sky early in the morning, we can understand that

the sun is in the sky. Similarly, since there is some consciousness in all

bodies—whether man or animal—we can understand the presence of the soul.

This consciousness of the soul is, however, different from the consciousness of

the Supreme because the supreme consciousness is all-knowledge—past,

present and future. The consciousness of the individual soul is prone to be

forgetful. When he is forgetful of his real nature, he obtains education and

enlightenment from the superior lessons of Kåñëa. But Kåñëa is not like the

forgetful soul. If so, Kåñëa’s teachings of Bhagavad-gétä would be useless.

There are two kinds of souls—namely the minute particle soul (aëu-ätmä)

and the Supersoul (vibhu-ätmä). This is also confirmed in the Kaöha Upaniñad

(1.2.20) in this way:

aëor aëéyän mahato mahéyän

ätmäsya jantor nihito guhäyäm

tam akratuù paçyati véta-çoko

dhätuù prasädän mahimänam ätmanaù

“Both the Supersoul [Paramätmä] and the atomic soul [jévätmä] are situated

on the same tree of the body within the same heart of the living being, and

only one who has become free from all material desires as well as lamentations

can, by the grace of the Supreme, understand the glories of the soul.” Kåñëa is

the fountainhead of the Supersoul also, as it will be disclosed in the following

chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore

he requires to be enlightened by Kåñëa, or by His bona fide representative (the

spiritual master).

TEXT 21

vedaivNaaiXaNa& iNaTYa& Ya WNaMaJaMaVYaYaMa( )

k-Qa& Sa Pauåz" PaaQaR k&- gaaTaYaiTa hiNTa k-Ma( )) 21 ))

vedävinäçinaà nityaà

ya enam ajam avyayam

kathaà sa puruñaù pärtha

kaà ghätayati hanti kam

SYNONYMS

veda—knows; avinäçinam—indestructible; nityam—always existing; yaù—one

who; enam—this (soul); ajam—unborn; avyayam—immutable; katham—how;

saù—that; puruñaù—person; pärtha—O Pärtha (Arjuna); kam—whom;

ghätayati—causes to hurt; hanti—kills; kam—whom.

TRANSLATION

O Pärtha, how can a person who knows that the soul is indestructible,

eternal, unborn and immutable kill anyone or cause anyone to kill?

PURPORT

Everything has its proper utility, and a man who is situated in complete

knowledge knows how and where to apply a thing for its proper utility.

Similarly, violence also has its utility, and how to apply violence rests with the

person in knowledge. Although the justice of the peace awards capital

punishment to a person condemned for murder, the justice of the peace

cannot be blamed, because he orders violence to another person according to

the codes of justice. In Manu-saàhitä, the lawbook for mankind, it is supported

that a murderer should be condemned to death so that in his next life he will

not have to suffer for the great sin he has committed. Therefore, the king’s

punishment of hanging a murderer is actually beneficial. Similarly, when

Kåñëa orders fighting, it must be concluded that violence is for supreme

justice, and thus Arjuna should follow the instruction, knowing well that such

violence, committed in the act of fighting for Kåñëa, is not violence at all

because, at any rate, the man, or rather the soul, cannot be killed; so for the

administration of justice, so-called violence is permitted. A surgical operation

is not meant to kill the patient, but to cure him. Therefore the fighting to be

executed by Arjuna at the instruction of Kåñëa is with full knowledge, so there

is no possibility of sinful reaction.

TEXT 22

vaSaa&iSa Jaq<aaRiNa YaQaa ivhaYa

NavaiNa Ga*õaiTa Narae_Parai<a )

TaQaa Xarqrai<a ivhaYa Jaq<aaR‚

NYaNYaaiNa Sa&YaaiTa NavaiNa dehq )) 22 ))

väsäàsi jérëäni yathä vihäya

naväni gåhëäti naro ’paräëi

tathä çaréräëi vihäya jérëäny

anyäni saàyäti naväni dehé

SYNONYMS

väsäàsi—garments; jérëäni—old and worn out; yathä—just as; vihäya—giving

up; naväni—new garments; gåhëäti—does accept; naraù—a man;

aparäëi—others; tathä—in the same way; çaréräëi—bodies; vihäya—giving up;

jirëäni—old and useless; anyäni—different; saàyäti—verily accepts;

naväni—new sets; dehé—the embodied.

TRANSLATION

As a person puts on new garments, giving up old ones, the soul similarly

accepts new material bodies, giving up the old and useless ones.

PURPORT

Change of body by the atomic individual soul is an accepted fact. Even the

modern scientists who do not believe in the existence of the soul, but at the

same time cannot explain the source of energy from the heart, have to accept

continuous changes of body which appear from childhood to boyhood and

from boyhood to youth and again from youth to old age. From old age, the

change is transferred to another body. This has already been explained in a

previous verse (2.13).

Transference of the atomic individual soul to another body is made possible

by the grace of the Supersoul. The Supersoul fulfills the desire of the atomic

soul as one friend fulfills the desire of another. The Vedas, like the Muëòaka

Upaniñad, as well as the Çvetäçvatara Upaniñad, compare the soul and the

Supersoul to two friendly birds sitting on the same tree. One of the birds (the

individual atomic soul) is eating the fruit of the tree, and the other bird

(Kåñëa) is simply watching His friend. Of these two birds—although they are

the same in quality—one is captivated by the fruits of the material tree, while

the other is simply witnessing the activities of His friend. Kåñëa is the

witnessing bird, and Arjuna is the eating bird. Although they are friends, one

is still the master and the other is the servant. Forgetfulness of this

relationship by the atomic soul is the cause of one’s changing his position from

one tree to another, or from one body to another. The jéva soul is struggling

very hard on the tree of the material body, but as soon as he agrees to accept

the other bird as the supreme spiritual master—as Arjuna agreed to do by

voluntary surrender unto Kåñëa for instruction—the subordinate bird

immediately becomes free from all lamentations. Both the

Muëòaka Upaniñad

(3.1.2) and

Çvetäçvatara Upaniñad

(4.7) confirm this:

samäne våkñe puruño nimagno

’néçayä çocati muhyamänaù

juñöaà yadä paçyaty anyam éçam

asya mahimänam iti véta-çokaù

“Although the two birds are in the same tree, the eating bird is fully

engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree.

But if in some way or other he turns his face to his friend who is the Lord and

knows His glories—at once the suffering bird becomes free from all anxieties.”

Arjuna has now turned his face towards his eternal friend, Kåñëa, and is

understanding the Bhagavad-gétä from Him. And thus, hearing from Kåñëa, he

can understand the supreme glories of the Lord and be free from lamentation.

Arjuna is advised herewith by the Lord not to lament for the bodily change

of his old grandfather and his teacher. He should rather be happy to kill their

bodies in the righteous fight so that they may be cleansed at once of all

reactions from various bodily activities. One who lays down his life on the

sacrificial altar, or in the proper battlefield, is at once cleansed of bodily

reactions and promoted to a higher status of life. So there was no cause for

Arjuna’s lamentation.

TEXT 23

NaENa& i^NdiNTa Xañai<a NaENa& dhiTa Paavk-" )

Na cENa& ©e-dYaNTYaaPaae Na XaaezYaiTa MaaåTa" )) 23 ))

nainaà chindanti çasträëi

nainaà dahati pävakaù

na cainaà kledayanty äpo

na çoñayati märutaù

SYNONYMS

na—never; enam—this soul; chindanti—can cut to pieces; çasträëi—weapons;

na—never; enam—this soul; dahati—burns; pävakaù—fire; na—never;

ca—also; enam—this soul; kledayanti—moistens; äpaù—water; na—never;

çoñayati—dries; märutaù—wind.

TRANSLATION

The soul can never be cut to pieces by any weapon, nor burned by fire, nor

moistened by water, nor withered by the wind.

PURPORT

All kinds of weapons—swords, flame weapons, rain weapons, tornado

weapons, etc.—are unable to kill the spirit soul. It appears that there were

many kinds of weapons made of earth, water, air, ether, etc., in addition to the

modern weapons of fire. Even the nuclear weapons of the modern age are

classified as fire weapons, but formerly there were other weapons made of all

different types of material elements. Firearms were counteracted by water

weapons, which are now unknown to modern science. Nor do modern

scientists have knowledge of tornado weapons. Nonetheless, the soul can never

be cut into pieces, nor annihilated by any number of weapons, regardless of

scientific devices.

The Mäyävädé cannot explain how the individual soul came into existence

simply by ignorance and consequently became covered by illusory energy. Nor

was it ever possible to cut the individual souls from the original Supreme Soul;

rather, the individual souls are eternally separated parts of the Supreme Soul.

Because they are atomic individual souls eternally (sanätana), they are prone

to be covered by the illusory energy, and thus they become separated from the

association of the Supreme Lord, just as the sparks of a fire, although one in

quality with the fire, are prone to be extinguished when out of the fire. In the

Varäha Puräëa, the living entities are described as separated parts and parcels

of the Supreme. They are eternally so, according to the Bhagavad-gétä also. So,

even after being liberated from illusion, the living entity remains a separate

identity, as is evident from the teachings of the Lord to Arjuna. Arjuna

became liberated by the knowledge received from Kåñëa, but he never became

one with Kåñëa.

TEXT 24

AC^eÛae_YaMadaùae_YaMa©e-Ûae_XaaeZYa Wv c )

iNaTYa" SavRGaTa" SQaa<aurcl/ae_Ya& SaNaaTaNa" )) 24 ))

acchedyo ’yam adähyo ’yam

akledyo ’çoñya eva ca

nityaù sarva-gataù sthäëur

acalo ’yaà sanätanaù

SYNONYMS

acchedyaù—unbreakable; ayam—this soul; adähyaù—unable to be burned;

ayam—this soul; akledyaù—insoluble; açoñyaù—not able to be dried;

eva—certainly; ca—and; nityaù—everlasting; sarva-gataù—all-pervading;

sthäëuù—unchangeable; acalaù—immovable; ayam—this soul;

sanätanaù—eternally the same.

TRANSLATION

This individual soul is unbreakable and insoluble, and can be neither burned

nor dried. He is everlasting, present everywhere, unchangeable, immovable and

eternally the same.

PURPORT

All these qualifications of the atomic soul definitely prove that the

individual soul is eternally the atomic particle of the spirit whole, and he

remains the same atom eternally, without change. The theory of monism is

very difficult to apply in this case, because the individual soul is never

expected to become one homogeneously. After liberation from material

contamination, the atomic soul may prefer to remain as a spiritual spark in the

effulgent rays of the Supreme Personality of Godhead, but the intelligent souls

enter into the spiritual planets to associate with the Personality of Godhead.

The word sarva-gata (“all-pervading”) is significant because there is no

doubt that living entities are all over God’s creation. They live on the land, in

the water, in the air, within the earth and even within fire. The belief that

they are sterilized in fire is not acceptable, because it is clearly stated here that

the soul cannot be burned by fire. Therefore, there is no doubt that there are

living entities also in the sun planet with suitable bodies to live there. If the

sun globe is uninhabited, then the word sarva-gata—“living

everywhere”—becomes meaningless.

TEXT 25

AVYa¢-ae_YaMaicNTYaae_YaMaivk-aYaaeR_YaMauCYaTae )

TaSMaadev& ividTvENa& NaaNauXaaeicTauMahRiSa )) 25 ))

avyakto ’yam acintyo ’yam

avikäryo ’yam ucyate

tasmäd evaà viditvainaà

nänuçocitum arhasi

SYNONYMS

avyaktaù—invisible; ayam—this soul; acintyaù—inconceivable; ayam—this

soul; avikäryaù—unchangeable; ayam—this soul; ucyate—is said;

tasmät—therefore; evam—like this; viditvä—knowing it well; enam—this soul;

na—do not; anuçocitum—to lament; arhasi—you deserve.

TRANSLATION

It is said that the soul is invisible, inconceivable and immutable. Knowing

this, you should not grieve for the body.

PURPORT

As described previously, the magnitude of the soul is so small for our

material calculation that he cannot be seen even by the most powerful

microscope; therefore, he is invisible. As far as the soul’s existence is

concerned, no one can establish his existence experimentally beyond the proof

of çruti, or Vedic wisdom. We have to accept this truth, because there is no

other source of understanding the existence of the soul, although it is a fact by

perception. There are many things we have to accept solely on grounds of

superior authority. No one can deny the existence of his father, based upon

the authority of his mother. There is no source of understanding the identity

of the father except by the authority of the mother. Similarly, there is no

source of understanding the soul except by studying the Vedas. In other words,

the soul is inconceivable by human experimental knowledge. The soul is

consciousness and conscious—that also is the statement of the Vedas, and we

have to accept that. Unlike the bodily changes, there is no change in the soul.

As eternally unchangeable, the soul remains atomic in comparison to the

infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is

infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never

become equal to the infinite soul, or the Supreme Personality of Godhead.

This concept is repeated in the Vedas in different ways just to confirm the

stability of the conception of the soul. Repetition of something is necessary in

order that we understand the matter thoroughly, without error.

TEXT 26

AQa cENa& iNaTYaJaaTa& iNaTYa& va MaNYaSae Ma*TaMa( )

TaQaaiPa Tv& Mahabahae NaENa& XaaeicTauMahRiSa )) 26 ))

atha cainaà nitya-jätaà

nityaà vä manyase måtam

tathäpi tvaà mahä-bäho

nainaà çocitum arhasi

SYNONYMS

atha—if, however; ca—also; enam—this soul; nitya-jätam—always born;

nityam—forever; vä—either; manyase—you so think; måtam—dead; tathä

api—still; tvam—you; mahä-bäho—O mighty-armed one; na—never;

enam—about the soul; çocitum—to lament; arhasi—deserve.

TRANSLATION

If, however, you think that the soul [or the symptoms of life] is always born

and dies forever, you still have no reason to lament, O mighty-armed.

PURPORT

There is always a class of philosophers, almost akin to the Buddhists, who do

not believe in the separate existence of the soul beyond the body. When Lord

Kåñëa spoke the Bhagavad-gétä, it appears that such philosophers existed, and

they were known as the lokäyatikas and vaibhäñikas. Such philosophers

maintain that life symptoms take place at a certain mature condition of

material combination. The modern material scientist and materialist

philosophers also think similarly. According to them, the body is a

combination of physical elements, and at a certain stage the life symptoms

develop by interaction of the physical and chemical elements. The science of

anthropology is based on this philosophy. Currently, many pseudo

religions—now becoming fashionable in America—are also adhering to this

philosophy, as well as to the nihilistic nondevotional Buddhist sects.

Even if Arjuna did not believe in the existence of the soul—as in the

vaibhäñika philosophy—there would still have been no cause for lamentation.

No one laments the loss of a certain bulk of chemicals and stops discharging

his prescribed duty. On the other hand, in modern science and scientific

warfare, so many tons of chemicals are wasted for achieving victory over the

enemy. According to the vaibhäñika philosophy, the so-called soul or ätmä

vanishes along with the deterioration of the body. So, in any case, whether

Arjuna accepted the Vedic conclusion that there is an atomic soul or he did

not believe in the existence of the soul, he had no reason to lament. According

to this theory, since there are so many living entities generating out of matter

every moment, and so many of them are being vanquished every moment,

there is no need to grieve for such incidents. If there were no rebirth for the

soul, Arjuna had no reason to be afraid of being affected by sinful reactions

due to his killing his grandfather and teacher. But at the same time, Kåñëa

sarcastically addressed Arjuna as mahä-bähu, mighty-armed, because He, at

least, did not accept the theory of the vaibhäñikas, which leaves aside the Vedic

wisdom. As a kñatriya, Arjuna belonged to the Vedic culture, and it behooved

him to continue to follow its principles.

TEXT 27

JaaTaSYa ih Da]uvae Ma*TYauDa]uRv& JaNMa Ma*TaSYa c )

TaSMaadPairhaYaeR_QaeR Na Tv& XaaeicTauMahRiSa )) 27 ))

jätasya hi dhruvo måtyur

dhruvaà janma måtasya ca

tasmäd aparihärye ’rthe

na tvaà çocitum arhasi

SYNONYMS

jätasya—of one who has taken his birth; hi—certainly; dhruvaù—a fact;

måtyuù—death; dhruvam—it is also a fact; janma—birth; måtasya—of the

dead; ca—also; tasmät—therefore; aparihärye—of that which is unavoidable;

arthe—in the matter; na—do not; tvam—you; çocitum—to lament;

arhasi—deserve.

TRANSLATION

One who has taken his birth is sure to die, and after death one is sure to

take birth again. Therefore, in the unavoidable discharge of your duty, you

should not lament.

PURPORT

One has to take birth according to one’s activities of life. And after

finishing one term of activities, one has to die to take birth for the next. In

this way one is going through one cycle of birth and death after another

without liberation. This cycle of birth and death does not, however, support

unnecessary murder, slaughter and war. But at the same time, violence and war

are inevitable factors in human society for keeping law and order.

The Battle of Kurukñetra, being the will of the Supreme, was an inevitable

event, and to fight for the right cause is the duty of a kñatriya. Why should he

be afraid of or aggrieved at the death of his relatives since he was discharging

his proper duty? He did not deserve to break the law, thereby becoming

subjected to the reactions of sinful acts, of which he was so afraid. By avoiding

the discharge of his proper duty, he would not be able to stop the death of his

relatives, and he would be degraded due to his selection of the wrong path of

action.

TEXT 28

AVYa¢-adqiNa >aUTaaiNa VYa¢-MaDYaaiNa >aarTa )

AVYa¢-iNaDaNaaNYaev Ta}a k-a PairdevNaa )) 28 ))

avyaktädéni bhütäni

vyakta-madhyäni bhärata

avyakta-nidhanäny eva

tatra kä paridevanä

SYNONYMS

avyakta-ädéni—in the beginning unmanifested; bhütäni—all that are created;

vyakta—manifested; madhyäni—in the middle; bhärata—O descendant of

Bharata; avyakta—nonmanifested; nidhanäni—when vanquished; eva—it is all

like that; tatra—therefore; kä—what; paridevanä—lamentation.

TRANSLATION

All created beings are unmanifest in their beginning, manifest in their

interim state, and unmanifest again when annihilated. So what need is there for

lamentation?

PURPORT

Accepting that there are two classes of philosophers, one believing in the

existence of the soul and the other not believing in the existence of the soul,

there is no cause for lamentation in either case. Nonbelievers in the existence

of the soul are called atheists by followers of Vedic wisdom. Yet even if, for

argument’s sake, we accept this atheistic theory, there is still no cause for

lamentation. Apart from the separate existence of the soul, the material

elements remain unmanifested before creation. From this subtle state of

nonmanifestation comes manifestation, just as from ether, air is generated;

from air, fire is generated; from fire, water is generated; and from water, earth

becomes manifested. From the earth, many varieties of manifestations take

place. Take, for example, a big skyscraper manifested from the earth. When it

is dismantled, the manifestation becomes again unmanifested and remains as

atoms in the ultimate stage. The law of conservation of energy remains, but in

course of time things are manifested and unmanifested—that is the difference.

Then what cause is there for lamentation either in the stage of manifestation

or in unmanifestation? Somehow or other, even in the unmanifested stage,

things are not lost. Both at the beginning and at the end, all elements remain

unmanifested, and only in the middle are they manifested, and this does not

make any real material difference.

And if we accept the Vedic conclusion as stated in the Bhagavad-gétä that

these material bodies are perishable in due course of time (antavanta ime

dehäù) but that the soul is eternal (nityasyoktäù çarériëaù), then we must

remember always that the body is like a dress; therefore why lament the

changing of a dress? The material body has no factual existence in relation to

the eternal soul. It is something like a dream. In a dream we may think of

flying in the sky, or sitting on a chariot as a king, but when we wake up we can

see that we are neither in the sky nor seated on the chariot. The Vedic wisdom

encourages self-realization on the basis of the nonexistence of the material

body. Therefore, in either case, whether one believes in the existence of the

soul or one does not believe in the existence of the soul, there is no cause for

lamentation for loss of the body.

TEXT 29

AaêYaRvTPaXYaiTa k-iêdeNa‚

MaaêYaRvÜdiTa TaQaEv caNYa" )

AaêYaRvÀENaMaNYa" é*<aaeiTa

é[uTvaPYaeNa& ved Na cEv k-iêTa( )) 29 ))

äçcarya-vat paçyati kaçcid enam

äçcarya-vad vadati tathaiva cänyaù

äçcarya-vac cainam anyaù çåëoti

çrutväpy enaà veda na caiva kaçcit

SYNONYMS

äçcarya-vat—as amazing; paçyati—sees; kaçcit—someone; enam—this soul;

äçcarya-vat—as amazing; vadati—speaks of; tathä—thus; eva—certainly;

ca—also; anyaù—another; äçcarya-vat—similarly amazing; ca—also;

enam—this soul; anyaù—another; çåëoti—hears of; çrutvä—having heard;

api—even; enam—this soul; veda—knows; na—never; ca—and;

eva—certainly; kaçcit—someone.

TRANSLATION

Some look on the soul as amazing, some describe him as amazing, and some

hear of him as amazing, while others, even after hearing about him, cannot

understand him at all.

PURPORT

Since Gétopaniñad is largely based on the principles of the Upaniñads, it is

not surprising to also find this passage in the

Kaöha Upaniñad

(1.2.7):

çravaëayäpi bahubhir yo na labhyaù

çåëvanto ’pi bahavo yaà na vidyuù

äçcaryo vaktä kuçalo ’sya labdhä

äçcaryo ’sya jïätä kuçalänuçiñöaù

The fact that the atomic soul is within the body of a gigantic animal, in the

body of a gigantic banyan tree, and also in the microbic germs, millions and

billions of which occupy only an inch of space, is certainly very amazing. Men

with a poor fund of knowledge and men who are not austere cannot

understand the wonders of the individual atomic spark of spirit, even though it

is explained by the greatest authority of knowledge, who imparted lessons even

to Brahmä, the first living being in the universe. Owing to a gross material

conception of things, most men in this age cannot imagine how such a small

particle can become both so great and so small. So men look at the soul proper

as wonderful either by constitution or by description. Illusioned by the

material energy, people are so engrossed in subject matters for sense

gratification that they have very little time to understand the question of

self-understanding, even though it is a fact that without this

self-understanding all activities result in ultimate defeat in the struggle for

existence. Perhaps they have no idea that one must think of the soul, and thus

make a solution to the material miseries.

Some people who are inclined to hear about the soul may be attending

lectures, in good association, but sometimes, owing to ignorance, they are

misguided by acceptance of the Supersoul and the atomic soul as one without

distinction of magnitude. It is very difficult to find a man who perfectly

understands the position of the Supersoul, the atomic soul, their respective

functions and relationships and all other major and minor details. And it is

still more difficult to find a man who has actually derived full benefit from

knowledge of the soul, and who is able to describe the position of the soul in

different aspects. But if, somehow or other, one is able to understand the

subject matter of the soul, then one’s life is successful.

The easiest process for understanding the subject matter of self, however, is

to accept the statements of the Bhagavad-gétä spoken by the greatest authority,

Lord Kåñëa, without being deviated by other theories. But it also requires a

great deal of penance and sacrifice, either in this life or in the previous ones,

before one is able to accept Kåñëa as the Supreme Personality of Godhead.

Kåñëa can, however, be known as such by the causeless mercy of the pure

devotee and by no other way.

TEXT 30

dehq iNaTYaMavDYaae_Ya& dehe SavRSYa >aarTa )

TaSMaaTSavaRi<a >aUTaaiNa Na Tv& XaaeicTauMahRiSa )) 30 ))

dehé nityam avadhyo ’yaà

dehe sarvasya bhärata

tasmät sarväëi bhütäni

na tvaà çocitum arhasi

SYNONYMS

dehé—the owner of the material body; nityam—eternally; avadhyaù—cannot

be killed; ayam—this soul; dehe—in the body; sarvasya—of everyone;

bhärata—O descendant of Bharata; tasmät—therefore; sarväëi—all;

bhütäni—living entities (that are born); na—never; tvam—you; çocitum—to

lament; arhasi—deserve.

TRANSLATION

O descendant of Bharata, he who dwells in the body can never be slain.

Therefore you need not grieve for any living being.

PURPORT

The Lord now concludes the chapter of instruction on the immutable spirit

soul. In describing the immortal soul in various ways, Lord Kåñëa establishes

that the soul is immortal and the body is temporary. Therefore Arjuna as a

kñatriya should not abandon his duty out of fear that his grandfather and

teacher—Bhéñma and Droëa—will die in the battle. On the authority of Çré

Kåñëa, one has to believe that there is a soul different from the material body,

not that there is no such thing as soul, or that living symptoms develop at a

certain stage of material maturity resulting from the interaction of chemicals.

Though the soul is immortal, violence is not encouraged, but at the time of war

it is not discouraged when there is actual need for it. That need must be

justified in terms of the sanction of the Lord, and not capriciously.

TEXT 31

SvDaMaRMaiPa cave+Ya Na ivk-iMPaTauMahRiSa )

DaMYaaRiÖ YauÖaC^\eYaae_NYaT+ai}aYaSYa Na ivÛTae )) 31 ))

sva-dharmam api cävekñya

na vikampitum arhasi

dharmyäd dhi yuddhäc chreyo ’nyat

kñatriyasya na vidyate

SYNONYMS

sva-dharmam—one’s own religious principles; api—also; ca—indeed;

avekñya—considering; na—never; vikampitum—to hesitate; arhasi—you

deserve; dharmyät—for religious principles; hi—indeed; yuddhät—than

fighting; çreyaù—better engagement; anyat—any other; kñatriyasya—of the

kñatriya; na—does not; vidyate—exist.

TRANSLATION

Considering your specific duty as a kñatriya, you should know that there is

no better engagement for you than fighting on religious principles; and so there

is no need for hesitation.

PURPORT

Out of the four orders of social administration, the second order, for the

matter of good administration, is called kñatriya. Kñat means hurt. One who

gives protection from harm is called kñatriya (träyate—to give protection). The

kñatriyas are trained for killing in the forest. A kñatriya would go into the

forest and challenge a tiger face to face and fight with the tiger with his sword.

When the tiger was killed, it would be offered the royal order of cremation.

This system has been followed even up to the present day by the kñatriya kings

of Jaipur state. The kñatriyas are specially trained for challenging and killing

because religious violence is sometimes a necessary factor. Therefore, kñatriyas

are never meant for accepting directly the order of sannyäsa, or renunciation.

Nonviolence in politics may be a diplomacy, but it is never a factor or

principle. In the religious law books it is stated:

ähaveñu mitho ’nyonyaà

jighäàsanto mahé-kñitaù

yuddhamänäù paraà çaktyä

svargaà yänty aparäì-mukhäù

yajïeñu paçavo brahman

hanyante satataà dvijaiù

saàskåtäù kila mantraiç ca

te ’pi svargam aväpnuvan

“In the battlefield, a king or kñatriya, while fighting another king envious of

him, is eligible for achieving heavenly planets after death, as the brähmaëas

also attain the heavenly planets by sacrificing animals in the sacrificial fire.”

Therefore, killing on the battlefield on religious principles and killing animals

in the sacrificial fire are not at all considered to be acts of violence, because

everyone is benefited by the religious principles involved. The animal

sacrificed gets a human life immediately without undergoing the gradual

evolutionary process from one form to another, and the kñatriyas killed on the

battlefield also attain the heavenly planets as do the brähmaëas who attain

them by offering sacrifice.

There are two kinds of sva-dharmas, specific duties. As long as one is not

liberated, one has to perform the duties of his particular body in accordance

with religious principles in order to achieve liberation. When one is liberated,

one’s sva-dharma—specific duty—becomes spiritual and is not in the material

bodily concept. In the bodily conception of life there are specific duties for the

brähmaëas and kñatriyas respectively, and such duties are unavoidable.

Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth

Chapter. On the bodily plane sva-dharma is called varëäçrama-dharma, or

man’s steppingstone for spiritual understanding. Human civilization begins

from the stage of varëäçrama-dharma, or specific duties in terms of the specific

modes of nature of the body obtained. Discharging one’s specific duty in any

field of action in accordance with the orders of higher authorities serves to

elevate one to a higher status of life.

TEXT 32

Yad*C^Yaa caePaPaà& SvGaRÜarMaPaav*TaMa( )

Saui%Na" +ai}aYaa" PaaQaR l/>aNTae YauÖMaqd*XaMa( )) 32 ))

yadåcchayä copapannaà

svarga-dväram apävåtam

sukhinaù kñatriyäù pärtha

labhante yuddham édåçam

SYNONYMS

yadåcchayä—by its own accord; ca—also; upapannam—arrived at; svarga—of

the heavenly planets; dväram—door; apävåtam—wide open; sukhinaù—very

happy; kñatriyäù—the members of the royal order; pärtha—O son of Påthä;

labhante—do achieve; yuddham—war; édåçam—like this.

TRANSLATION

O Pärtha, happy are the kñatriyas to whom such fighting opportunities come

unsought, opening for them the doors of the heavenly planets.

PURPORT

As supreme teacher of the world, Lord Kåñëa condemns the attitude of

Arjuna, who said, “I do not find any good in this fighting. It will cause

perpetual habitation in hell.” Such statements by Arjuna were due to

ignorance only. He wanted to become nonviolent in the discharge of his

specific duty. For a kñatriya to be on the battlefield and to become nonviolent

is the philosophy of fools. In the Paräçara-småti, or religious codes made by

Paräçara, the great sage and father of Vyäsadeva, it is stated:

kñatriyo hi prajä rakñan

çastra-päëiù pradaëòayan

nirjitya para-sainyädi

kñitià dharmeëa pälayet

“The kñatriya’s duty is to protect the citizens from all kinds of difficulties,

and for that reason he has to apply violence in suitable cases for law and order.

Therefore he has to conquer the soldiers of inimical kings, and thus, with

religious principles, he should rule over the world.”

Considering all aspects, Arjuna had no reason to refrain from fighting. If he

should conquer his enemies, he would enjoy the kingdom; and if he should die

in the battle, he would be elevated to the heavenly planets, whose doors were

wide open to him. Fighting would be for his benefit in either case.

TEXT 33

AQa cetviMaMa& DaMYa| Sa°aMa& Na k-irZYaiSa )

TaTa" SvDaMa| k-IiTa| c ihTva PaaPaMavaPSYaiSa )) 33 ))

atha cet tvam imaà dharmyaà

saìgrämaà na kariñyasi

tataù sva-dharmaà kértià ca

hitvä päpam aväpsyasi

SYNONYMS

atha—therefore; cet—if; tvam—you; imam—this; dharmyam—as a religious

duty; saìgrämam—fighting; na—do not; kariñyasi—perform; tataù—then;

sva-dharmam—your religious duty; kértim—reputation; ca—also;

hitvä—losing; päpam—sinful reaction; aväpsyasi—will gain.

TRANSLATION

If, however, you do not perform your religious duty of fighting, then you

will certainly incur sins for neglecting your duties and thus lose your reputation

as a fighter.

PURPORT

Arjuna was a famous fighter, and he attained fame by fighting many great

demigods, including even Lord Çiva. After fighting and defeating Lord Çiva in

the dress of a hunter, Arjuna pleased the lord and received as a reward a

weapon called päçupata-astra. Everyone knew that he was a great warrior.

Even Droëäcärya gave him benedictions and awarded him the special weapon

by which he could kill even his teacher. So he was credited with so many

military certificates from many authorities, including his adopted father Indra,

the heavenly king. But if he abandoned the battle, not only would he neglect

his specific duty as a kñatriya, but he would lose all his fame and good name

and thus prepare his royal road to hell. In other words, he would go to hell, not

by fighting, but by withdrawing from battle.

TEXT 34

Ak-IiTa| caiPa >aUTaaiNa k-QaiYaZYaiNTa Tae_VYaYaaMa( )

SaM>aaivTaSYa cak-IiTaRMaRr<aadiTairCYaTae )) 34 ))

akértià cäpi bhütäni

kathayiñyanti te ’vyayäm

sambhävitasya cäkértir

maraëäd atiricyate

SYNONYMS

akértim—infamy; ca—also; api—over and above; bhütäni—all people;

kathayiñyanti—will speak; te—of you; avyayäm—forever; sambhävitasya—for a

respectable man; ca—also; akértiù—ill fame; maraëät—than death;

atiricyate—becomes more.

TRANSLATION

People will always speak of your infamy, and for a respectable person,

dishonor is worse than death.

PURPORT

Both as friend and philosopher to Arjuna, Lord Kåñëa now gives His final

judgment regarding Arjuna’s refusal to fight. The Lord says, “Arjuna, if you

leave the battlefield before the battle even begins, people will call you a

coward. And if you think that people may call you bad names but that you will

save your life by fleeing the battlefield, then My advice is that you’d do better

to die in the battle. For a respectable man like you, ill fame is worse than

death. So, you should not flee for fear of your life; better to die in the battle.

That will save you from the ill fame of misusing My friendship and from losing

your prestige in society.”

So, the final judgment of the Lord was for Arjuna to die in the battle and

not withdraw.

TEXT 35

>aYaad]<aaduParTa& Ma&SYaNTae Tva& MaharQaa" )

Yaeza& c Tv& bhuMaTaae >aUTva YaaSYaiSa l/agavMa( )) 35 ))

bhayäd raëäd uparataà

maàsyante tväà mahä-rathäù

yeñäà ca tvaà bahu-mato

bhütvä yäsyasi läghavam

SYNONYMS

bhayät—out of fear; raëät—from the battlefield; uparatam—ceased;

maàsyante—they will consider; tväm—you; mahä-rathäù—the great generals;

yeñäm—for whom; ca—also; tvam—you; bahu-mataù—in great estimation;

bhütvä—having been; yäsyasi—you will go; läghavam—decreased in value.

TRANSLATION

The great generals who have highly esteemed your name and fame will think

that you have left the battlefield out of fear only, and thus they will consider

you insignificant.

PURPORT

Lord Kåñëa continued to give His verdict to Arjuna: “Do not think that the

great generals like Duryodhana, Karëa, and other contemporaries will think

that you have left the battlefield out of compassion for your brothers and

grandfather. They will think that you have left out of fear for your life. And

thus their high estimation of your personality will go to hell.”

TEXT 36

AvaCYavada&ê bhUNvidZYaiNTa TavaihTaa" )

iNaNdNTaSTav SaaMaQYa| TaTaae du"%Tar& Nau ik-Ma( )) 36 ))

aväcya-vädäàç ca bahün

vadiñyanti tavähitäù

nindantas tava sämarthyaà

tato duùkhataraà nu kim

SYNONYMS

aväcya—unkind; vädän—fabricated words; ca—also; bahün—many;

vadiñyanti—will say; tava—your; ahitäù—enemies; nindantaù—while vilifying;

tava—your; sämarthyam—ability; tataù—than that; duùkha-taram—more

painful; nu—of course; kim—what is there.

TRANSLATION

Your enemies will describe you in many unkind words and scorn your

ability. What could be more painful for you?

PURPORT

Lord Kåñëa was astonished in the beginning at Arjuna’s uncalled-for plea

for compassion, and He described his compassion as befitting the non-Äryans.

Now in so many words, He has proved His statements against Arjuna’s

so-called compassion.

TEXT 37

hTaae va Pa[aPSYaiSa SvGa| iJaTva va >aae+YaSae MahqMa( )

TaSMaaduitaï k-aENTaeYa YauÖaYa k*-TaiNaêYa" )) 37 ))

hato vä präpsyasi svargaà

jitvä vä bhokñyase mahém

tasmäd uttiñöha kaunteya

yuddhäya kåta-niçcayaù

SYNONYMS

hataù—being killed; vä—either; präpsyasi—you gain; svargam—the heavenly

kingdom; jitvä—by conquering; vä—or; bhokñyase—you enjoy; mahém—the

world; tasmät—therefore; uttiñöha—get up; kaunteya—O son of Kunté;

yuddhäya—to fight; kåta—determined; niçcayaù—in certainty.

TRANSLATION

O son of Kunté, either you will be killed on the battlefield and attain the

heavenly planets, or you will conquer and enjoy the earthly kingdom.

Therefore, get up with determination and fight.

PURPORT

Even though there was no certainty of victory for Arjuna’s side, he still had

to fight; for, even being killed there, he could be elevated into the heavenly

planets.

TEXT 38

Sau%du"%e SaMae k*-Tva l/a>aal/a>aaE JaYaaJaYaaE )

TaTaae YauÖaYa YauJYaSv NaEv& PaaPaMavaPSYaiSa )) 38 ))

sukha-duùkhe same kåtvä

läbhäläbhau jayäjayau

tato yuddhäya yujyasva

naivaà päpam aväpsyasi

SYNONYMS

sukha—happiness; duùkhe—and distress; same—in equanimity; kåtvä—doing

so; läbha-aläbhau—both profit and loss; jaya-ajayau—both victory and defeat;

tataù—thereafter; yuddhäya—for the sake of fighting; yujyasva—engage

(fight); na—never; evam—in this way; päpam—sinful reaction;

aväpsyasi—you will gain.

TRANSLATION

Do thou fight for the sake of fighting, without considering happiness or

distress, loss or gain, victory or defeat—and by so doing you shall never incur

sin.

PURPORT

Lord Kåñëa now directly says that Arjuna should fight for the sake of

fighting because He desires the battle. There is no consideration of happiness

or distress, profit or gain, victory or defeat in the activities of Kåñëa

consciousness. That everything should be performed for the sake of Kåñëa is

transcendental consciousness; so there is no reaction to material activities. He

who acts for his own sense gratification, either in goodness or in passion, is

subject to the reaction, good or bad. But he who has completely surrendered

himself in the activities of Kåñëa consciousness is no longer obliged to anyone,

nor is he a debtor to anyone, as one is in the ordinary course of activities. It is

said:

devarñi-bhütäpta-nåëäà pitèëäà

na kiìkaro näyam åëé ca räjan

sarvätmanä yaù çaraëaà çaraëyaà

gato mukundaà parihåtya kartam

“Anyone who has completely surrendered unto Kåñëa, Mukunda, giving up

all other duties, is no longer a debtor, nor is he obliged to anyone—not the

demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity,

nor forefathers.” (

Bhäg.

11.5.41) That is the indirect hint given by Kåñëa to

Arjuna in this verse, and the matter will be more clearly explained in the

following verses.

TEXT 39

Wza Tae_i>aihTaa Saa&:Yae buiÖYaaeRGae iTvMaa& é*<au )

buÖya Yau¢-ae YaYaa PaaQaR k-MaRbNDa& Pa[haSYaiSa )) 39 ))

eñä te ’bhihitä säìkhye

buddhir yoge tv imäà çåëu

buddhyä yukto yayä pärtha

karma-bandhaà prahäsyasi

SYNONYMS

eñä—all this; te—unto you; abhihitä—described; säìkhye—by analytical study;

buddhiù—intelligence; yoge—in work without fruitive result; tu—but;

imäm—this; çåëu—just hear; buddhyä—by intelligence; yuktaù—dovetailed;

yayä—by which; pärtha—O son of Påthä; karma-bandham—bondage of

reaction; prahäsyasi—you can be released from.

TRANSLATION

Thus far I have described this knowledge to you through analytical study.

Now listen as I explain it in terms of working without fruitive results. O son of

Påthä, when you act in such knowledge you can free yourself from the bondage

of works.

PURPORT

According to the Nirukti, or the Vedic dictionary, saìkhyä means that

which describes things in detail, and säìkhya refers to that philosophy which

describes the real nature of the soul. And yoga involves controlling the senses.

Arjuna’s proposal not to fight was based on sense gratification. Forgetting his

prime duty, he wanted to cease fighting, because he thought that by not killing

his relatives and kinsmen he would be happier than by enjoying the kingdom

after conquering his cousins and brothers, the sons of Dhåtaräñöra. In both

ways, the basic principles were for sense gratification. Happiness derived from

conquering them and happiness derived by seeing kinsmen alive are both on

the basis of personal sense gratification, even at a sacrifice of wisdom and duty.

Kåñëa, therefore, wanted to explain to Arjuna that by killing the body of his

grandfather he would not be killing the soul proper, and He explained that all

individual persons, including the Lord Himself, are eternal individuals; they

were individuals in the past, they are individuals in the present, and they will

continue to remain individuals in the future, because all of us are individual

souls eternally. We simply change our bodily dress in different manners, but

actually we keep our individuality even after liberation from the bondage of

material dress. An analytical study of the soul and the body has been very

graphically explained by Lord Kåñëa. And this descriptive knowledge of the

soul and the body from different angles of vision has been described here as

Säìkhya, in terms of the Nirukti dictionary. This Säìkhya has nothing to do

with Säìkhya philosophy of the atheist Kapila. Long before the imposter

Kapila’s Säìkhya, the Säìkhya philosophy was expounded in the

Çrémad-Bhägavatam by the true Lord Kapila, the incarnation of Lord Kåñëa,

who explained it to His mother, Devahüti. It is clearly explained by Him that

the puruña, or the Supreme Lord, is active and that He creates by looking over

the prakåti. This is accepted in the Vedas and in the Gétä. The description in

the Vedas indicates that the Lord glanced over the prakåti, or nature, and

impregnated it with atomic individual souls. All these individuals are working

in the material world for sense gratification, and under the spell of material

energy they are thinking of being enjoyers. This mentality is dragged to the

last point of liberation when the living entity wants to become one with the

Lord. This is the last snare of mäyä, or sense gratificatory illusion, and it is

only after many, many births of such sense gratificatory activities that a great

soul surrenders unto Väsudeva, Lord Kåñëa, thereby fulfilling the search after

the ultimate truth.

Arjuna has already accepted Kåñëa as his spiritual master by surrendering

himself unto Him: çiñyas te ’haà çädhi mäà tväà prapannam. Consequently,

Kåñëa will now tell him about the working process in buddhi-yoga, or

karma-yoga, or in other words, the practice of devotional service only for the

sense gratification of the Lord. This buddhi-yoga is clearly explained in

Chapter Ten, verse ten, as being direct communion with the Lord, who is

sitting as Paramätmä in everyone’s heart. But such communion does not take

place without devotional service. One who is therefore situated in devotional

or transcendental loving service to the Lord, or, in other words, in Kåñëa

consciousness, attains to this stage of buddhi-yoga by the special grace of the

Lord. The Lord says, therefore, that only to those who are always engaged in

devotional service out of transcendental love does He award the pure

knowledge of devotion in love. In that way the devotee can reach Him easily

in the ever-blissful kingdom of God.

Thus the buddhi-yoga mentioned in this verse is the devotional service of

the Lord, and the word Säìkhya mentioned herein has nothing to do with the

atheistic säìkhya-yoga enunciated by the imposter Kapila. One should not,

therefore, misunderstand that the säìkhya-yoga mentioned herein has any

connection with the atheistic Säìkhya. Nor did that philosophy have any

influence during that time; nor would Lord Kåñëa care to mention such godless

philosophical speculations. Real Säìkhya philosophy is described by Lord

Kapila in the Çrémad-Bhägavatam, but even that Säìkhya has nothing to do

with the current topics. Here, Säìkhya means analytical description of the

body and the soul. Lord Kåñëa made an analytical description of the soul just

to bring Arjuna to the point of buddhi-yoga, or bhakti-yoga. Therefore, Lord

Kåñëa’s Säìkhya and Lord Kapila’s Säìkhya, as described in the Bhägavatam,

are one and the same. They are all bhakti-yoga. Lord Kåñëa Said, therefore,

that only the less intelligent class of men make a distinction between

säìkhya-yoga and bhakti-yoga (säìkhya-yogau påthag bäläù pravadanti na

paëòitäù).

Of course, atheistic säìkhya-yoga has nothing to do with bhakti-yoga, yet

the unintelligent claim that the atheistic säìkhya-yoga is referred to in the

Bhagavad-gétä.

One should therefore understand that buddhi-yoga means to work in Kåñëa

consciousness, in the full bliss and knowledge of devotional service. One who

works for the satisfaction of the Lord only, however difficult such work may

be, is working under the principles of buddhi-yoga and finds himself always in

transcendental bliss. By such transcendental engagement, one achieves all

transcendental understanding automatically, by the grace of the Lord, and

thus his liberation is complete in itself, without his making extraneous

endeavors to acquire knowledge. There is much difference between work in

Kåñëa consciousness and work for fruitive results, especially in the matter of

sense gratification for achieving results in terms of family or material

happiness. Buddhi-yoga is therefore the transcendental quality of the work that

we perform.

TEXT 40

Naehai>a§-MaNaaXaae_iSTa Pa[TYavaYaae Na ivÛTae )

SvLPaMaPYaSYa DaMaRSYa }aaYaTae MahTaae >aYaaTa( )) 40 ))

nehäbhikrama-näço ’sti

pratyaväyo na vidyate

sv-alpam apy asya dharmasya

träyate mahato bhayät

SYNONYMS

na—there is not; iha—in this yoga; abhikrama—in endeavoring; näçaù—loss;

asti—there is; pratyaväyaù—diminution; na—never; vidyate—there is;

su-alpam—a little; api—although; asya—of this; dharmasya—occupation;

träyate—releases; mahataù—from very great; bhayät—danger.

TRANSLATION

In this endeavor there is no loss or diminution, and a little advancement on

this path can protect one from the most dangerous type of fear.

PURPORT

Activity in Kåñëa consciousness, or acting for the benefit of Kåñëa without

expectation of sense gratification, is the highest transcendental quality of

work. Even a small beginning of such activity finds no impediment, nor can

that small beginning be lost at any stage. Any work begun on the material

plane has to be completed, otherwise the whole attempt becomes a failure. But

any work begun in Kåñëa consciousness has a permanent effect, even though

not finished. The performer of such work is therefore not at a loss even if his

work in Kåñëa consciousness is incomplete. One percent done in Kåñëa

consciousness bears permanent results, so that the next beginning is from the

point of two percent, whereas in material activity without a hundred percent

success there is no profit. Ajämila performed his duty in some percentage of

Kåñëa consciousness, but the result he enjoyed at the end was a hundred

percent, by the grace of the Lord. There is a nice verse in this connection in

Çrémad-Bhägavatam

(1.5.17):

tyaktvä sva-dharmaà caraëämbujaà harer

bhajann apakvo ’tha patet tato yadi

yatra kva väbhadram abhüd amuñya kià

ko värtha äpto ’bhajatäà sva-dharmataù

“If someone gives up his occupational duties and works in Kåñëa

consciousness and then falls down on account of not completing his work,

what loss is there on his part? And what can one gain if one performs his

material activities perfectly?” Or, as the Christians say, “What profiteth a man

if he gain the whole world yet suffers the loss of his eternal soul?”

Material activities and their results end with the body. But work in Kåñëa

consciousness carries a person again to Kåñëa consciousness, even after the loss

of the body. At least one is sure to have a chance in the next life of being born

again as a human being, either in the family of a great cultured brähmaëa or in

a rich aristocratic family that will give one a further chance for elevation.

That is the unique quality of work done in Kåñëa consciousness.

TEXT 41

VYavSaaYaaiTMak-a buiÖreke-h ku-åNaNdNa )

bhuXaa%a ùNaNTaaê buÖYaae_VYavSaaiYaNaaMa( )) 41 ))

vyavasäyätmikä buddhir

ekeha kuru-nandana

bahu-çäkhä hy anantäç ca

buddhayo ’vyavasäyinäm

SYNONYMS

vyavasäya-ätmikä—resolute in Kåñëa consciousness; buddhiù—intelligence;

ekä—only one; iha—in this world; kuru-nandana—O beloved child of the

Kurus; bahu-çäkhäù—having various branches; hi—indeed;

anantäù—unlimited; ca—also; buddhayaù—intelligence; avyavasäyinäm—of

those who are not in Kåñëa consciousness.

TRANSLATION

Those who are on this path are resolute in purpose, and their aim is one. O

beloved child of the Kurus, the intelligence of those who are irresolute is

many-branched.

PURPORT

A strong faith that by Kåñëa consciousness one will be elevated to the

highest perfection of life is called vyavasäyätmikä intelligence. The

Caitanya-caritämåta (

Madhya

22.62) states:

’çraddhä’-çabde——viçväsa kahe sudåòha niçcaya

kåñëe bhakti kaile sarva-karma kåta haya

Faith means unflinching trust in something sublime. When one is engaged

in the duties of Kåñëa consciousness, he need not act in relationship to the

material world with obligations to family traditions, humanity, or nationality.

Fruitive activities are the engagements of one’s reactions from past good or bad

deeds. When one is awake in Kåñëa consciousness, he need no longer endeavor

for good results in his activities. When one is situated in Kåñëa consciousness,

all activities are on the absolute plane, for they are no longer subject to

dualities like good and bad. The highest perfection of Kåñëa consciousness is

renunciation of the material conception of life. This state is automatically

achieved by progressive Kåñëa consciousness.

The resolute purpose of a person in Kåñëa consciousness is based on

knowledge. Väsudevaù sarvam iti sa mahätmä su-durlabhaù: a person in Kåñëa

consciousness is the rare good soul who knows perfectly that Väsudeva, or

Kåñëa, is the root of all manifested causes. As by watering the root of a tree

one automatically distributes water to the leaves and branches, so by acting in

Kåñëa consciousness one can render the highest service to everyone—namely

self, family, society, country, humanity, etc. If Kåñëa is satisfied by one’s

actions, then everyone will be satisfied.

Service in Kåñëa consciousness is, however, best practiced under the able

guidance of a spiritual master who is a bona fide representative of Kåñëa, who

knows the nature of the student and who can guide him to act in Kåñëa

consciousness. As such, to be well versed in Kåñëa consciousness one has to act

firmly and obey the representative of Kåñëa, and one should accept the

instruction of the bona fide spiritual master as one’s mission in life. Çréla

Viçvanätha Cakravarté Öhäkura instructs us, in his famous prayers for the

spiritual master, as follows:

yasya prasädäd bhagavat-prasädo

yasyäprasädän na gatiù kuto ’pi

dhyäyan stuvaàs tasya yaças tri-sandhyaà

vande guroù çré-caraëäravindam

“By satisfaction of the spiritual master, the Supreme Personality of

Godhead becomes satisfied. And by not satisfying the spiritual master, there is

no chance of being promoted to the plane of Kåñëa consciousness. I should,

therefore, meditate and pray for his mercy three times a day, and offer my

respectful obeisances unto him, my spiritual master.”

The whole process, however, depends on perfect knowledge of the soul

beyond the conception of the body—not theoretically but practically, when

there is no longer a chance for sense gratification manifested in fruitive

activities. One who is not firmly fixed in mind is diverted by various types of

fruitive acts.

TEXTS 42–43

YaaiMaMaa& PauiZPaTaa& vac& Pa[vdNTYaivPaiêTa" )

vedvadrTaa" PaaQaR NaaNYadSTaqiTa vaidNa" )) 42 ))

k-aMaaTMaaNa" SvGaRPara JaNMak-MaRf-l/Pa[daMa( )

i§-YaaivXaezbhul/a& >aaeGaEìYaRGaiTa& Pa[iTa )) 43 ))

yäm imäà puñpitäà väcaà

pravadanty avipaçcitaù

veda-väda-ratäù pärtha

nänyad astéti vädinaù

kämätmänaù svarga-parä

janma-karma-phala-pradäm

kriyä-viçeña-bahuläà

bhogaiçvarya-gatià prati

SYNONYMS

yäm imäm—all these; puñpitäm—flowery; väcam—words; pravadanti—say;

avipaçcitaù—men with a poor fund of knowledge; veda-väda-ratäù—supposed

followers of the Vedas; pärtha—O son of Påthä; na—never; anyat—anything

else; asti—there is; iti—thus; vädinaù—the advocates;

käma-ätmänaù—desirous of sense gratification; svarga-paräù—aiming to

achieve heavenly planets; janma-karma-phala-pradäm—resulting in good birth

and other fruitive reactions; kriyä-viçeña—pompous ceremonies;

bahuläm—various; bhoga—in sense enjoyment; aiçvarya—and opulence;

gatim—progress; prati—towards.

TRANSLATION

Men of small knowledge are very much attached to the flowery words of the

Vedas, which recommend various fruitive activities for elevation to heavenly

planets, resultant good birth, power, and so forth. Being desirous of sense

gratification and opulent life, they say that there is nothing more than this.

PURPORT

People in general are not very intelligent, and due to their ignorance they

are most attached to the fruitive activities recommended in the karma-käëòa

portions of the Vedas. They do not want anything more than sense

gratificatory proposals for enjoying life in heaven, where wine and women are

available and material opulence is very common. In the Vedas many sacrifices

are recommended for elevation to the heavenly planets, especially the

jyotiñöoma sacrifices. In fact, it is stated that anyone desiring elevation to

heavenly planets must perform these sacrifices, and men with a poor fund of

knowledge think that this is the whole purpose of Vedic wisdom. It is very

difficult for such inexperienced persons to be situated in the determined

action of Kåñëa consciousness. As fools are attached to the flowers of

poisonous trees without knowing the results of such attractions, unenlightened

men are similarly attracted by such heavenly opulence and the sense

enjoyment thereof.

In the karma-käëòa section of the Vedas it is said, apäma somam amåtä

abhüma and akñayyaà ha vai cäturmasya-yäjinaù sukåtaà bhavati. In other

words, those who perform the four-month penances become eligible to drink

the soma-rasa beverages to become immortal and happy forever. Even on this

earth some are very eager to have soma-rasa to become strong and fit to enjoy

sense gratifications. Such persons have no faith in liberation from material

bondage, and they are very much attached to the pompous ceremonies of

Vedic sacrifices. They are generally sensual, and they do not want anything

other than the heavenly pleasures of life. It is understood that there are

gardens called Nandana-känana in which there is good opportunity for

association with angelic, beautiful women and having a profuse supply of

soma-rasa wine. Such bodily happiness is certainly sensual; therefore there are

those who are purely attached to such material, temporary happiness, as lords

of the material world.

TEXT 44

>aaeGaEìYaRPa[Sa¢-aNaa& TaYaaPaôTaceTaSaaMa( )

VYavSaaYaaiTMak-a buiÖ" SaMaaDaaE Na ivDaqYaTae )) 44 ))

bhogaiçvarya-prasaktänäà

tayäpahåta-cetasäm

vyavasäyätmikä buddhiù

samädhau na vidhéyate

SYNONYMS

bhoga—to material enjoyment; aiçvarya—and opulence; prasaktänäm—for

those who are attached; tayä—by such things; apahåta-cetasäm—bewildered in

mind; vyavasäya-ätmikä—fixed in determination; buddhiù—devotional service

to the Lord; samädhau—in the controlled mind; na—never; vidhéyate—does

take place.

TRANSLATION

In the minds of those who are too attached to sense enjoyment and material

opulence, and who are bewildered by such things, the resolute determination for

devotional service to the Supreme Lord does not take place.

PURPORT

Samädhi means “fixed mind.” The Vedic dictionary, the Nirukti, says,

samyag ädhéyate ’sminn ätma-tattva-yäthätmyam: “When the mind is fixed for

understanding the self, it is said to be in samädhi. ” Samädhi is never possible

for persons interested in material sense enjoyment, nor for those who are

bewildered by such temporary things. They are more or less condemned by the

process of material energy.

TEXT 45

}aEGau<YaivzYaa veda iNañEGau<Yaae >avaJauRNa )

iNaÜRNÜae iNaTYaSatvSQaae iNaYaaeRGa+aeMa AaTMavaNa( )) 45 ))

trai-guëya-viñayä vedä

nistrai-guëyo bhavärjuna

nirdvandvo nitya-sattva-stho

niryoga-kñema ätmavän

SYNONYMS

trai-guëya—pertaining to the three modes of material nature; viñayäù—on the

subject matter; vedäù—Vedic literatures; nistrai-guëyaù—transcendental to

the three modes of material nature; bhava—be; arjuna—O Arjuna;

nirdvandvaù—without duality; nitya-sattva-sthaù—in a pure state of spiritual

existence; niryoga-kñemaù—free from ideas of gain and protection;

ätma-vän—established in the self.

TRANSLATION

The Vedas deal mainly with the subject of the three modes of material

nature. O Arjuna, become transcendental to these three modes. Be free from all

dualities and from all anxieties for gain and safety, and be established in the

self.

PURPORT

All material activities involve actions and reactions in the three modes of

material nature. They are meant for fruitive results, which cause bondage in

the material world. The Vedas deal mostly with fruitive activities to gradually

elevate the general public from the field of sense gratification to a position on

the transcendental plane. Arjuna, as a student and friend of Lord Kåñëa, is

advised to raise himself to the transcendental position of Vedänta philosophy

where, in the beginning, there is brahma-jijïäsä, or questions on the supreme

transcendence. All the living entities who are in the material world are

struggling very hard for existence. For them the Lord, after creation of the

material world, gave the Vedic wisdom advising how to live and get rid of the

material entanglement. When the activities for sense gratification, namely the

karma-käëòa chapter, are finished, then the chance for spiritual realization is

offered in the form of the Upaniñads, which are part of different Vedas, as the

Bhagavad-gétä is a part of the fifth Veda, namely the Mahäbhärata. The

Upaniñads mark the beginning of transcendental life.

As long as the material body exists, there are actions and reactions in the

material modes. One has to learn tolerance in the face of dualities such as

happiness and distress, or cold and warmth, and by tolerating such dualities

become free from anxieties regarding gain and loss. This transcendental

position is achieved in full Kåñëa consciousness when one is fully dependent

on the good will of Kåñëa.

TEXT 46

YaavaNaQaR odPaaNae SavRTa" SaMPl/uTaaedke- )

TaavaNSaveRzu vedezu b]aø<aSYa ivJaaNaTa" )) 46 ))

yävän artha udapäne

sarvataù samplutodake

tävän sarveñu vedeñu

brähmaëasya vijänataù

SYNONYMS

yävän—all that; arthaù—is meant; uda-päne—in a well of water; sarvataù—in

all respects; sampluta-udake—in a great reservoir of water; tävän—similarly;

sarveñu—in all; vedeñu—Vedic literatures; brähmaëasya—of the man who

knows the Supreme Brahman; vijänataù—who is in complete knowledge.

TRANSLATION

All purposes served by a small well can at once be served by a great reservoir

of water. Similarly, all the purposes of the Vedas can be served to one who

knows the purpose behind them.

PURPORT

The rituals and sacrifices mentioned in the karma-käëòa division of the

Vedic literature are meant to encourage gradual development of

self-realization. And the purpose of self-realization is clearly stated in the

Fifteenth Chapter of the

Bhagavad-gétä

(15.15): the purpose of studying the

Vedas is to know Lord Kåñëa, the primeval cause of everything. So,

self-realization means understanding Kåñëa and one’s eternal relationship with

Him. The relationship of the living entities with Kåñëa is also mentioned in

the Fifteenth Chapter of

Bhagavad-gétä

(15.7). The living entities are parts and

parcels of Kåñëa; therefore, revival of Kåñëa consciousness by the individual

living entity is the highest perfectional stage of Vedic knowledge. This is

confirmed in the

Çrémad-Bhägavatam

(3.33.7) as follows:

aho bata çva-paco ’to garéyän

yaj-jihvägre vartate näma tubhyam

tepus tapas te juhuvuù sasnur äryä

brahmänücur näma gåëanti ye te

“O my Lord, a person who is chanting Your holy name, although born of a

low family like that of a caëòäla [dog-eater], is situated on the highest platform

of self-realization. Such a person must have performed all kinds of penances

and sacrifices according to Vedic rituals and studied the Vedic literatures

many, many times after taking his bath in all the holy places of pilgrimage.

Such a person is considered to be the best of the Äryan family.

So one must be intelligent enough to understand the purpose of the Vedas,

without being attached to the rituals only, and must not desire to be elevated

to the heavenly kingdoms for a better quality of sense gratification. It is not

possible for the common man in this age to follow all the rules and regulations

of the Vedic rituals, nor is it possible to study all of the Vedänta and the

Upaniñads thoroughly. It requires much time, energy, knowledge and resources

to execute the purposes of the Vedas. This is hardly possible in this age. The

best purpose of Vedic culture is served, however, by chanting the holy name of

the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls.

When Lord Caitanya was asked by a great Vedic scholar, Prakäçänanda

Sarasvaté, why He, the Lord, was chanting the holy name of the Lord like a

sentimentalist instead of studying Vedänta philosophy, the Lord replied that

His spiritual master had found Him to be a great fool and thus asked Him to

chant the holy name of Lord Kåñëa. He did so, and became ecstatic like a

madman. In this Age of Kali, most of the population is foolish and not

adequately educated to understand Vedänta philosophy; the best purpose of

Vedänta philosophy is served by inoffensively chanting the holy name of the

Lord. Vedänta is the last word in Vedic wisdom, and the author and knower of

the Vedänta philosophy is Lord Kåñëa; and the highest Vedäntist is the great

soul who takes pleasure in chanting the holy name of the Lord. That is the

ultimate purpose of all Vedic mysticism.

TEXT 47

k-MaR<YaevaiDak-arSTae Maa f-le/zu k-dacNa )

Maa k-MaRf-l/heTau>aURMaaR Tae Sa®ae_STvk-MaRi<a )) 47 ))

karmaëy evädhikäras te

mä phaleñu kadäcana

mä karma-phala-hetur bhür

mä te saìgo ’stv akarmaëi

SYNONYMS

karmaëi—in prescribed duties; eva—certainly; adhikäraù—right; te—of you;

mä—never; phaleñu—in the fruits; kadäcana—at any time; mä—never;

karma-phala—in the result of the work; hetuù—cause; bhüù—become;

mä—never; te—of you; saìgaù—attachment; astu—there should be;

akarmaëi—in not doing prescribed duties.

TRANSLATION

You have a right to perform your prescribed duty, but you are not entitled to

the fruits of action. Never consider yourself the cause of the results of your

activities, and never be attached to not doing your duty.

PURPORT

There are three considerations here: prescribed duties, capricious work, and

inaction. Prescribed duties are activities enjoined in terms of one’s acquired

modes of material nature. Capricious work means actions without the sanction

of authority, and inaction means not performing one’s prescribed duties. The

Lord advised that Arjuna not be inactive, but that he perform his prescribed

duty without being attached to the result. One who is attached to the result of

his work is also the cause of the action. Thus he is the enjoyer or sufferer of

the result of such actions.

As far as prescribed duties are concerned, they can be fitted into three

subdivisions, namely routine work, emergency work and desired activities.

Routine work performed as an obligation in terms of the scriptural

injunctions, without desire for results, is action in the mode of goodness. Work

with results becomes the cause of bondage; therefore such work is not

auspicious. Everyone has his proprietary right in regard to prescribed duties,

but should act without attachment to the result; such disinterested obligatory

duties doubtlessly lead one to the path of liberation.

Arjuna was therefore advised by the Lord to fight as a matter of duty

without attachment to the result. His nonparticipation in the battle is another

side of attachment. Such attachment never leads one to the path of salvation.

Any attachment, positive or negative, is cause for bondage. Inaction is sinful.

Therefore, fighting as a matter of duty was the only auspicious path of

salvation for Arjuna.

TEXT 48

YaaeGaSQa" ku-å k-MaaRi<a Sa®& TYa¤-a DaNaÅYa )

iSaÖyiSaÖyae" SaMaae >aUTva SaMaTv& YaaeGa oCYaTae )) 48 ))

yoga-sthaù kuru karmäëi

saìgaà tyaktvä dhanaïjaya

siddhy-asiddhyoù samo bhütvä

samatvaà yoga ucyate

SYNONYMS

yoga-sthaù—equipoised; kuru—perform; karmäëi—your duties;

saìgam—attachment; tyaktvä—giving up; dhanaïjaya—O Arjuna;

siddhi-asiddhyoù—in success and failure; samaù—equipoised;

bhütvä—becoming; samatvam—equanimity; yogaù—yoga; ucyate—is called.

TRANSLATION

Perform your duty equipoised, O Arjuna, abandoning all attachment to

success or failure. Such equanimity is called yoga.

PURPORT

Kåñëa tells Arjuna that he should act in yoga. And what is that yoga? Yoga

means to concentrate the mind upon the Supreme by controlling the

ever-disturbing senses. And who is the Supreme? The Supreme is the Lord.

And because He Himself is telling Arjuna to fight, Arjuna has nothing to do

with the results of the fight. Gain or victory are Kåñëa’s concern; Arjuna is

simply advised to act according to the dictation of Kåñëa. The following of

Kåñëa’s dictation is real yoga, and this is practiced in the process called Kåñëa

consciousness. By Kåñëa consciousness only can one give up the sense of

proprietorship. One has to become the servant of Kåñëa, or the servant of the

servant of Kåñëa. That is the right way to discharge duty in Kåñëa

consciousness, which alone can help one to act in yoga.

Arjuna is a kñatriya, and as such he is participating in the

varëäçrama-dharma institution. It is said in the Viñëu Puräëa that in the

varëäçrama-dharma, the whole aim is to satisfy Viñëu. No one should satisfy

himself, as is the rule in the material world, but one should satisfy Kåñëa. So

unless one satisfies Kåñëa, one cannot correctly observe the principles of

varëäçrama-dharma. Indirectly, Arjuna was advised to act as Kåñëa told him.

TEXT 49

dUre<a ùvr& k-MaR buiÖYaaeGaaÖNaÅYa )

buÖaE Xar<aMaiNvC^ k*-Pa<aa" f-l/heTav" )) 49 ))

düreëa hy avaraà karma

buddhi-yogäd dhanaïjaya

buddhau çaraëam anviccha

kåpaëäù phala-hetavaù

SYNONYMS

düreëa—discard it at a long distance; hi—certainly; avaram—abominable;

karma—activity; buddhi-yogät—on the strength of Kåñëa consciousness;

dhanaïjaya—O conqueror of wealth; buddhau—in such consciousness;

çaraëam—full surrender; anviccha—try for; kåpaëäù—misers;

phala-hetavaù—those desiring fruitive results.

TRANSLATION

O Dhanaïjaya, keep all abominable activities far distant by devotional

service, and in that consciousness surrender unto the Lord. Those who want to

enjoy the fruits of their work are misers.

PURPORT

One who has actually come to understand one’s constitutional position as

an eternal servitor of the Lord gives up all engagements save working in Kåñëa

consciousness. As already explained, buddhi-yoga means transcendental loving

service to the Lord. Such devotional service is the right course of action for

the living entity. Only misers desire to enjoy the fruit of their own work just to

be further entangled in material bondage. Except for work in Kåñëa

consciousness, all activities are abominable because they continually bind the

worker to the cycle of birth and death. One should therefore never desire to be

the cause of work. Everything should be done in Kåñëa consciousness, for the

satisfaction of Kåñëa. Misers do not know how to utilize the assets of riches

which they acquire by good fortune or by hard labor. One should spend all

energies working in Kåñëa consciousness, and that will make one’s life

successful. Like misers, unfortunate persons do not employ their human energy

in the service of the Lord.

TEXT 50

buiÖYau¢-ae JahaTaqh o>ae Sauk*-TaduZk*-Tae )

TaSMaaÛaeGaaYa YauJYaSv YaaeGa" k-MaRSau k-aEXal/Ma( )) 50 ))

buddhi-yukto jahätéha

ubhe sukåta-duñkåte

tasmäd yogäya yujyasva

yogaù karmasu kauçalam

SYNONYMS

buddhi-yuktaù—one who is engaged in devotional service; jahäti—can get rid

of; iha—in this life; ubhe—both; sukåta-duñkåte—good and bad results;

tasmät—therefore; yogäya—for the sake of devotional service; yujyasva—be so

engaged; yogaù—Kåñëa consciousness; karmasu—in all activities;

kauçalam—art.

TRANSLATION

A man engaged in devotional service rids himself of both good and bad

actions even in this life. Therefore strive for yoga, which is the art of all work.

PURPORT

Since time immemorial each living entity has accumulated the various

reactions of his good and bad work. As such, he is continuously ignorant of his

real constitutional position. One’s ignorance can be removed by the

instruction of the Bhagavad-gétä, which teaches one to surrender unto Lord Çré

Kåñëa in all respects and become liberated from the chained victimization of

action and reaction, birth after birth. Arjuna is therefore advised to act in

Kåñëa consciousness, the purifying process of resultant action.

TEXT 51

k-MaRJa& buiÖYau¢-a ih f-l&/ TYa¤-a MaNaqiz<a" )

JaNMabNDaiviNaMauR¢-a" Pad& GaC^NTYaNaaMaYaMa( )) 51 ))

karma-jaà buddhi-yuktä hi

phalaà tyaktvä manéñiëaù

janma-bandha-vinirmuktäù

padaà gacchanty anämayam

SYNONYMS

karma-jam—due to fruitive activities; buddhi-yuktäù—being engaged in

devotional service; hi—certainly; phalam—results; tyaktvä—giving up;

manéñiëaù—great sages or devotees; janma-bandha—from the bondage of birth

and death; vinirmuktäù—liberated; padam—position; gacchanti—they reach;

anämayam—without miseries.

TRANSLATION

By thus engaging in devotional service to the Lord, great sages or devotees

free themselves from the results of work in the material world. In this way they

become free from the cycle of birth and death and attain the state beyond all

miseries [by going back to Godhead].

PURPORT

The liberated living entities belong to that place where there are no

material miseries. The

Bhägavatam

(10.14.58) says:

samäñritä ye pada-pallava-plavaà

mahat-padaà puëya-yaço muräreù

bhavämbudhir vatsa-padaà paraà padaà

padaà padaà yad vipadäà na teñäm

“For one who has accepted the boat of the lotus feet of the Lord, who is the

shelter of the cosmic manifestation and is famous as Mukunda, or the giver of

mukti, the ocean of the material world is like the water contained in a calf’s

footprint. paraà padam, or the place where there are no material miseries, or

Vaikuëöha, is his goal, not the place where there is danger in every step of

life.”

Owing to ignorance, one does not know that this material world is a

miserable place where there are dangers at every step. Out of ignorance only,

less intelligent persons try to adjust to the situation by fruitive activities,

thinking that the resultant actions will make them happy. They do not know

that no kind of material body anywhere within the universe can give life

without miseries. The miseries of life, namely birth, death, old age and diseases,

are present everywhere within the material world. But one who understands

his real constitutional position as the eternal servitor of the Lord, and thus

knows the position of the Personality of Godhead, engages himself in the

transcendental loving service of the Lord. Consequently he becomes qualified

to enter into the Vaikuëöha planets, where there is neither material, miserable

life nor the influence of time and death. To know one’s constitutional position

means to know also the sublime position of the Lord. One who wrongly thinks

that the living entity’s position and the Lord’s position are on the same level is

to be understood to be in darkness and therefore unable to engage himself in

the devotional service of the Lord. He becomes a lord himself and thus paves

the way for the repetition of birth and death. But one who, understanding that

his position is to serve, transfers himself to the service of the Lord, at once

becomes eligible for Vaikuëöhaloka. Service for the cause of the Lord is called

karma-yoga or buddhi-yoga, or in plain words, devotional service to the Lord.

TEXT 52

Yada Tae Maaehk-il/l&/ buiÖVYaRiTaTairZYaiTa )

Tada GaNTaaiSa iNaveRd& é[aeTaVYaSYa é[uTaSYa c )) 52 ))

yadä te moha-kalilaà

buddhir vyatitariñyati

tadä gantäsi nirvedaà

çrotavyasya çrutasya ca

SYNONYMS

yadä—when; te—your; moha—of illusion; kalilam—dense forest;

buddhiù—transcendental service with intelligence; vyatitariñyati—surpasses;

tadä—at that time; gantä asi—you shall go; nirvedam—callousness;

çrotavyasya—toward all that is to be heard; çrutasya—all that is already heard;

ca—also.

TRANSLATION

When your intelligence has passed out of the dense forest of delusion, you

shall become indifferent to all that has been heard and all that is to be heard.

PURPORT

There are many good examples in the lives of the great devotees of the Lord

of those who became indifferent to the rituals of the Vedas simply by

devotional service to the Lord. When a person factually understands Kåñëa

and his relationship with Kåñëa, he naturally becomes completely indifferent

to the rituals of fruitive activities, even though an experienced brähmaëa. Çré

Mädhavendra Puré, a great devotee and äcärya in the line of the devotees, says:

sandhyä-vandana bhadram astu bhavato bhoù snäna tubhyaà namo

bho deväù pitaraç ca tarpaëa-vidhau nähaà kñamaù kñamyatäm

yatra kväpi niñadya yädava-kulottamasya kaàsa-dviñaù

smäraà smäram aghaà harämi tad alaà manye kim anyena me

“O my prayers three times a day, all glory to you. O bathing, I offer my

obeisances unto you. O demigods! O forefathers! Please excuse me for my

inability to offer you my respects. Now wherever I sit, I can remember the

great descendant of the Yadu dynasty [Kåñëa], the enemy of Kaàsa, and

thereby I can free myself from all sinful bondage. I think this is sufficient for

me.”

The Vedic rites and rituals are imperative for neophytes: comprehending all

kinds of prayer three times a day, taking a bath early in the morning, offering

respects to the forefathers, etc. But when one is fully in Kåñëa consciousness

and is engaged in His transcendental loving service, one becomes indifferent

to all these regulative principles because he has already attained perfection. If

one can reach the platform of understanding by service to the Supreme Lord

Kåñëa, he has no longer to execute different types of penances and sacrifices as

recommended in revealed scriptures. And, similarly, if one has not understood

that the purpose of the Vedas is to reach Kåñëa and simply engages in the

rituals, etc., then he is uselessly wasting time in such engagements. Persons in

Kåñëa consciousness transcend the limit of çabda-brahma, or the range of the

Vedas and Upaniñads.

TEXT 53

é[uiTaivPa[iTaPaàa Tae Yada SQaaSYaiTa iNaêl/a )

SaMaaDaavcl/a buiÖSTada YaaeGaMavaPSYaiSa )) 53 ))

çruti-vipratipannä te

yadä sthäsyati niçcalä

samädhäv acalä buddhis

tadä yogam aväpsyasi

SYNONYMS

çruti—of Vedic revelation; vipratipannä—without being influenced by the

fruitive results; te—your; yadä—when; sthäsyati—remains; niçcalä—unmoved;

samädhau—in transcendental consciousness, or Kåñëa consciousness;

acalä—unflinching; buddhiù—intelligence; tadä—at that time;

yogam—self-realization; aväpsyasi—you will achieve.

TRANSLATION

When your mind is no longer disturbed by the flowery language of the

Vedas, and when it remains fixed in the trance of self-realization, then you will

have attained the divine consciousness.

PURPORT

To say that one is in samädhi is to say that one has fully realized Kåñëa

consciousness; that is, one in full samädhi has realized Brahman, Paramätmä

and Bhagavän. The highest perfection of self-realization is to understand that

one is eternally the servitor of Kåñëa and that one’s only business is to

discharge one’s duties in Kåñëa consciousness. A Kåñëa conscious person, or

unflinching devotee of the Lord, should not be disturbed by the flowery

language of the Vedas nor be engaged in fruitive activities for promotion to the

heavenly kingdom. In Kåñëa consciousness, one comes directly into

communion with Kåñëa, and thus all directions from Kåñëa may be understood

in that transcendental state. One is sure to achieve results by such activities

and attain conclusive knowledge. One has only to carry out the orders of

Kåñëa or His representative, the spiritual master.

TEXT 54

AJauRNa ovac

iSQaTaPa[jSYa k-a >aaza SaMaaiDaSQaSYa ke-Xav )

iSQaTaDaq" ik&- Pa[>aazeTa ik-MaaSaqTa v]JaeTa ik-Ma( )) 54 ))

arjuna uväca

sthita-prajïasya kä bhäñä

samädhi-sthasya keçava

sthita-dhéù kià prabhäñeta

kim äséta vrajeta kim

SYNONYMS

arjunaù uväca—Arjuna said; sthita-prajïasya—of one who is situated in fixed

Kåñëa consciousness; kä—what; bhäñä—language; samädhi-sthasya—of one

situated in trance; keçava—O Kåñëa; sthita-dhéù—one fixed in Kåñëa

consciousness; kim—what; prabhäñeta—speaks; kim—how; äséta—does remain

still; vrajeta—walks; kim—how.

TRANSLATION

Arjuna said: O Kåñëa, what are the symptoms of one whose consciousness is

thus merged in transcendence? How does he speak, and what is his language?

How does he sit, and how does he walk?

PURPORT

As there are symptoms for each and every man, in terms of his particular

situation, similarly one who is Kåñëa conscious has his particular

nature—talking, walking, thinking, feeling, etc. As a rich man has his

symptoms by which he is known as a rich man, as a diseased man has his

symptoms by which he is known as diseased, or as a learned man has his

symptoms, so a man in transcendental consciousness of Kåñëa has specific

symptoms in various dealings. One can know his specific symptoms from the

Bhagavad-gétä. Most important is how the man in Kåñëa consciousness speaks;

for speech is the most important quality of any man. It is said that a fool is

undiscovered as long as he does not speak, and certainly a well-dressed fool

cannot be identified unless he speaks, but as soon as he speaks, he reveals

himself at once. The immediate symptom of a Kåñëa conscious man is that he

speaks only of Kåñëa and of matters relating to Him. Other symptoms then

automatically follow, as stated below.

TEXT 55

é[q>aGavaNauvac

Pa[JahaiTa Yada k-aMaaNSavaRNPaaQaR MaNaaeGaTaaNa( )

AaTMaNYaevaTMaNaa Tauí" iSQaTaPa[jSTadaeCYaTae )) 55 ))

çré-bhagavän uväca

prajahäti yadä kämän

sarvän pärtha mano-gatän

ätmany evätmanä tuñöaù

sthita-prajïas tadocyate

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

prajahäti—gives up; yadä—when; kämän—desires for sense gratification;

sarvän—of all varieties; pärtha—O son of Påthä; manaù-gatän—of mental

concoction; ätmani—in the pure state of the soul; eva—certainly; ätmanä—by

the purified mind; tuñöaù—satisfied; sthita-prajïaù—transcendentally situated;

tadä—at that time; ucyate—is said.

TRANSLATION

The Supreme Personality of Godhead said: O Pärtha, when a man gives up

all varieties of desire for sense gratification, which arise from mental

concoction, and when his mind, thus purified, finds satisfaction in the self

alone, then he is said to be in pure transcendental consciousness.

PURPORT

The Bhägavatam affirms that any person who is fully in Kåñëa

consciousness, or devotional service of the Lord, has all the good qualities of

the great sages, whereas a person who is not so transcendentally situated has

no good qualifications, because he is sure to be taking refuge in his own mental

concoctions. Consequently, it is rightly said herein that one has to give up all

kinds of sense desire manufactured by mental concoction. Artificially, such

sense desires cannot be stopped. But if one is engaged in Kåñëa consciousness,

then, automatically, sense desires subside without extraneous efforts.

Therefore, one has to engage himself in Kåñëa consciousness without

hesitation, for this devotional service will instantly help one onto the platform

of transcendental consciousness. The highly developed soul always remains

satisfied in himself by realizing himself as the eternal servitor of the Supreme

Lord. Such a transcendentally situated person has no sense desires resulting

from petty materialism; rather, he remains always happy in his natural position

of eternally serving the Supreme Lord.

TEXT 56

du"%eZvNauiÜGanMaNaa" Sau%ezu ivGaTaSPa*h" )

vqTaraGa>aYa§-aeDa" iSQaTaDaqMauRiNaåCYaTae )) 56 ))

duùkheñv anudvigna-manäù

sukheñu vigata-spåhaù

véta-räga-bhaya-krodhaù

sthita-dhér munir ucyate

SYNONYMS

duùkheñu—in the threefold miseries; anudvigna-manäù—without being

agitated in mind; sukheñu—in happiness; vigata-spåhaù—without being

interested; véta—free from; räga—attachment; bhaya—fear; krodhaù—and

anger; sthita-dhéù—whose mind is steady; muniù—a sage; ucyate—is called.

TRANSLATION

One who is not disturbed in mind even amidst the threefold miseries or

elated when there is happiness, and who is free from attachment, fear and

anger, is called a sage of steady mind.

PURPORT

The word muni means one who can agitate his mind in various ways for

mental speculation without coming to a factual conclusion. It is said that every

muni has a different angle of vision, and unless a muni differs from other

munis, he cannot be called a muni in the strict sense of the term. Näsäv åñir

yasya mataà na bhinnam (

Mahäbhärata, Vana-parva

313.117). But a sthita-dhér

muni, as mentioned herein by the Lord, is different from an ordinary muni.

The sthita-dhér muni is always in Kåñëa consciousness, for he has exhausted all

his business of creative speculation. He is called

praçänta-niùçeña-mano-rathäntara (

Stotra-ratna

43), or one who has surpassed

the stage of mental speculations and has come to the conclusion that Lord Çré

Kåñëa, or Väsudeva, is everything (väsudevaù sarvam iti sa mahätmä

su-durlabhaù). He is called a muni fixed in mind. Such a fully Kåñëa conscious

person is not at all disturbed by the onslaughts of the threefold miseries, for he

accepts all miseries as the mercy of the Lord, thinking himself only worthy of

more trouble due to his past misdeeds; and he sees that his miseries, by the

grace of the Lord, are minimized to the lowest. Similarly, when he is happy he

gives credit to the Lord, thinking himself unworthy of the happiness; he

realizes that it is due only to the Lord’s grace that he is in such a comfortable

condition and able to render better service to the Lord. And, for the service of

the Lord, he is always daring and active and is not influenced by attachment

or aversion. Attachment means accepting things for one’s own sense

gratification, and detachment is the absence of such sensual attachment. But

one fixed in Kåñëa consciousness has neither attachment nor detachment

because his life is dedicated in the service of the Lord. Consequently he is not

at all angry even when his attempts are unsuccessful. Success or no success, a

Kåñëa conscious person is always steady in his determination.

TEXT 57

Ya" SavR}aaNai>aòehSTataTPa[aPYa éu>aaéu>aMa( )

Naai>aNaNdiTa Na Üeií TaSYa Pa[ja Pa[iTaiïTaa )) 57 ))

yaù sarvatränabhisnehas

tat tat präpya çubhäçubham

näbhinandati na dveñöi

tasya prajïä pratiñöhitä

SYNONYMS

yaù—one who; sarvatra—everywhere; anabhisnehaù—without affection;

tat—that; tat—that; präpya—achieving; çubha—good; açubham—evil;

na—never; abhinandati—praises; na—never; dveñöi—envies; tasya—his;

prajïä—perfect knowledge; pratiñöhitä—fixed.

TRANSLATION

In the material world, one who is unaffected by whatever good or evil he

may obtain, neither praising it nor despising it, is firmly fixed in perfect

knowledge.

PURPORT

There is always some upheaval in the material world which may be good or

evil. One who is not agitated by such material upheavals, who is unaffected by

good and evil, is to be understood to be fixed in Kåñëa consciousness. As long

as one is in the material world there is always the possibility of good and evil

because this world is full of duality. But one who is fixed in Kåñëa

consciousness is not affected by good and evil, because he is simply concerned

with Kåñëa, who is all-good absolute. Such consciousness in Kåñëa situates one

in a perfect transcendental position called, technically, samädhi.

TEXT 58

Yada Sa&hrTae caYa& kU-MaaeR_®aNaqv SavRXa" )

wiNd]Yaa<aqiNd]YaaQaeR>YaSTaSYa Pa[ja Pa[iTaiïTaa )) 58 ))

yadä saàharate cäyaà

kürmo ’ìgänéva sarvaçaù

indriyäëéndriyärthebhyas

tasya prajïä pratiñöhitä

SYNONYMS

yadä—when; saàharate—winds up; ca—also; ayam—he; kürmaù—tortoise;

aìgäni—limbs; iva—like; sarvaçaù—altogether; indriyäëi—senses;

indriya-arthebhyaù—from the sense objects; tasya—his;

prajïä—consciousness; pratiñöhitä—fixed.

TRANSLATION

One who is able to withdraw his senses from sense objects, as the tortoise

draws its limbs within the shell, is firmly fixed in perfect consciousness.

PURPORT

The test of a yogé, devotee, or self-realized soul is that he is able to control

the senses according to his plan. Most people, however, are servants of the

senses and are thus directed by the dictation of the senses. That is the answer

to the question as to how the yogé is situated. The senses are compared to

venomous serpents. They want to act very loosely and without restriction. The

yogé, or the devotee, must be very strong to control the serpents—like a snake

charmer. He never allows them to act independently. There are many

injunctions in the revealed scriptures; some of them are do-not’s, and some of

them are do’s. Unless one is able to follow the do’s and the do-not’s, restricting

oneself from sense enjoyment, it is not possible to be firmly fixed in Kåñëa

consciousness. The best example, set herein, is the tortoise. The tortoise can at

any moment wind up his senses and exhibit them again at any time for

particular purposes. Similarly, the senses of the Kåñëa conscious persons are

used only for some particular purpose in the service of the Lord and are

withdrawn otherwise. Arjuna is being taught here to use his senses for the

service of the Lord, instead of for his own satisfaction. Keeping the senses

always in the service of the Lord is the example set by the analogy of the

tortoise, who keeps the senses within.

TEXT 59

ivzYaa iviNavTaRNTae iNaraharSYa deihNa" )

rSavJa| rSaae_PYaSYa Par& d*îa iNavTaRTae )) 59 ))

viñayä vinivartante

nirähärasya dehinaù

rasa-varjaà raso ’py asya

paraà dåñövä nivartate

SYNONYMS

viñayäù—objects for sense enjoyment; vinivartante—are practiced to be

refrained from; nirähärasya—by negative restrictions; dehinaù—for the

embodied; rasa-varjam—giving up the taste; rasaù—sense of enjoyment;

api—although there is; asya—his; param—far superior things; dåñövä—by

experiencing; nivartate—he ceases from.

TRANSLATION

The embodied soul may be restricted from sense enjoyment, though the taste

for sense objects remains. But, ceasing such engagements by experiencing a

higher taste, he is fixed in consciousness.

PURPORT

Unless one is transcendentally situated, it is not possible to cease from

sense enjoyment. The process of restriction from sense enjoyment by rules and

regulations is something like restricting a diseased person from certain types of

eatables. The patient, however, neither likes such restrictions nor loses his

taste for eatables. Similarly, sense restriction by some spiritual process like

añöäìga-yoga, in the matter of yama, niyama, äsana, präëäyäma, pratyähära,

dhäraëä, dhyäna, etc., is recommended for less intelligent persons who have no

better knowledge. But one who has tasted the beauty of the Supreme Lord

Kåñëa, in the course of his advancement in Kåñëa consciousness, no longer has

a taste for dead, material things. Therefore, restrictions are there for the less

intelligent neophytes in the spiritual advancement of life, but such restrictions

are only good until one actually has a taste for Kåñëa consciousness. When one

is actually Kåñëa conscious, he automatically loses his taste for pale things.

TEXT 60

YaTaTaae ùiPa k-aENTaeYa PauåzSYa ivPaiêTa" )

wiNd]Yaai<a Pa[MaaQaqiNa hriNTa Pa[Sa>a& MaNa" )) 60 ))

yatato hy api kaunteya

puruñasya vipaçcitaù

indriyäëi pramäthéni

haranti prasabhaà manaù

SYNONYMS

yatataù—while endeavoring; hi—certainly; api—in spite of; kaunteya—O son

of Kunté; puruñasya—of a man; vipaçcitaù—full of discriminating knowledge;

indriyäëi—the senses; pramäthéni—agitating; haranti—throw; prasabham—by

force; manaù—the mind.

TRANSLATION

The senses are so strong and impetuous, O Arjuna, that they forcibly carry

away the mind even of a man of discrimination who is endeavoring to control

them.

PURPORT

There are many learned sages, philosophers and transcendentalists who try

to conquer the senses, but in spite of their endeavors, even the greatest of

them sometimes fall victim to material sense enjoyment due to the agitated

mind. Even Viçvämitra, a great sage and perfect yogé, was misled by Menakä

into sex enjoyment, although the yogé was endeavoring for sense control with

severe types of penance and yoga practice. And, of course, there are so many

similar instances in the history of the world. Therefore, it is very difficult to

control the mind and senses without being fully Kåñëa conscious. Without

engaging the mind in Kåñëa, one cannot cease such material engagements. A

practical example is given by Çré Yämunäcärya, a great saint and devotee, who

says:

yad-avadhi mama cetaù kåñëa-pädäravinde

nava-nava-rasa-dhämany udyataà rantum äsét

tad-avadhi bata näré-saìgame smaryamäne

bhavati mukha-vikäraù suñöhu niñöhévanaà ca

“Since my mind has been engaged in the service of the lotus feet of Lord

Kåñëa, and I have been enjoying an ever new transcendental humor, whenever

I think of sex life with a woman, my face at once turns from it, and I spit at the

thought.”

Kåñëa consciousness is such a transcendentally nice thing that

automatically material enjoyment becomes distasteful. It is as if a hungry man

had satisfied his hunger by a sufficient quantity of nutritious eatables.

Mahäräja Ambaréña also conquered a great yogé, Durväsä Muni, simply because

his mind was engaged in Kåñëa consciousness (sa vai manaù

kåñëa-pädäravindayor vacäàsi vaikuëöha-guëänuvarëane).

TEXT 61

TaaiNa SavaRi<a Sa&YaMYa Yau¢- AaSaqTa MaTPar" )

vXae ih YaSYaeiNd]Yaai<a TaSYa Pa[ja Pa[iTaiïTaa )) 61 ))

täni sarväëi saàyamya

yukta äséta mat-paraù

vaçe hi yasyendriyäëi

tasya prajïä pratiñöhitä

SYNONYMS

täni—those senses; sarväëi—all; saàyamya—keeping under control;

yuktaù—engaged; äséta—should be situated; mat-paraù—in relationship with

Me; vaçe—in full subjugation; hi—certainly; yasya—one whose;

indriyäëi—senses; tasya—his; prajïä—consciousness; pratiñöhitä—fixed.

TRANSLATION

One who restrains his senses, keeping them under full control, and fixes his

consciousness upon Me, is known as a man of steady intelligence.

PURPORT

That the highest conception of yoga perfection is Kåñëa consciousness is

clearly explained in this verse. And unless one is Kåñëa conscious it is not at

all possible to control the senses. As cited above, the great sage Durväsä Muni

picked a quarrel with Mahäräja Ambaréña, and Durväsä Muni unnecessarily

became angry out of pride and therefore could not check his senses. On the

other hand, the king, although not as powerful a yogé as the sage, but a devotee

of the Lord, silently tolerated all the sage’s injustices and thereby emerged

victorious. The king was able to control his senses because of the following

qualifications, as mentioned in the

Çrémad-Bhägavatam

(9.4.18–20):

sa vai manaù kåñëa-pädäravindayor

vacäàsi vaikuëöha-guëänuvarëane

karau harer mandira-märjanädiñu

çrutià cakäräcyuta-sat-kathodaye

mukunda-liìgälaya-darçane dåçau

tad-bhåtya-gätra-sparçe ’ìga-saìgamam

ghräëaà ca tat-päda-saroja-saurabhe

çrémat-tulasyä rasanäà tad-arpite

pädau hareù kñetra-padänusarpaëe

çiro håñékeça-padäbhivandane

kämaà ca däsye na tu käma-kämyayä

yathottama-çloka-janäçrayä ratiù

“King Ambaréña fixed his mind on the lotus feet of Lord Kåñëa, engaged his

words in describing the abode of the Lord, his hands in cleansing the temple of

the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the

form of the Lord, his body in touching the body of the devotee, his nostrils in

smelling the flavor of the flowers offered to the lotus feet of the Lord, his

tongue in tasting the tulasé leaves offered to Him, his legs in traveling to the

holy place where His temple is situated, his head in offering obeisances unto

the Lord, and his desires in fulfilling the desires of the Lord... and all these

qualifications made him fit to become a mat-para devotee of the Lord.”

The word mat-para is most significant in this connection. How one can

become mat-para is described in the life of Mahäräja Ambaréña. Çréla Baladeva

Vidyäbhüñaëa, a great scholar and äcärya in the line of the mat-para, remarks,

mad-bhakti-prabhävena sarvendriya-vijaya-pürvikä svätma-dåñöiù sulabheti

bhävaù. “The senses can be completely controlled only by the strength of

devotional service to Kåñëa.” Also, the example of fire is sometimes given: “As

a blazing fire burns everything within a room, Lord Viñëu, situated in the

heart of the yogé, burns up all kinds of impurities.” The Yoga-sütra also

prescribes meditation on Viñëu, and not meditation on the void. The so-called

yogés who meditate on something which is not on the Viñëu platform simply

waste their time in a vain search after some phantasmagoria. We have to be

Kåñëa conscious—devoted to the Personality of Godhead. This is the aim of

the real yoga.

TEXT 62

DYaaYaTaae ivzYaaNPau&Sa" Sa®STaezUPaJaaYaTae )

Sa®aTSaÅaYaTae k-aMa" k-aMaaT§-aeDaae_i>aJaaYaTae )) 62 ))

dhyäyato viñayän puàsaù

saìgas teñüpajäyate

saìgät saïjäyate kämaù

kämät krodho ’bhijäyate

SYNONYMS

dhyäyataù—while contemplating; viñayän—sense objects; puàsaù—of a

person; saìgaù—attachment; teñu—in the sense objects; upajäyate—develops;

saìgät—from attachment; saïjäyate—develops; kämaù—desire; kämät—from

desire; krodhaù—anger; abhijäyate—becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops attachment

for them, and from such attachment lust develops, and from lust anger arises.

PURPORT

One who is not Kåñëa conscious is subjected to material desires while

contemplating the objects of the senses. The senses require real engagements,

and if they are not engaged in the transcendental loving service of the Lord,

they will certainly seek engagement in the service of materialism. In the

material world everyone, including Lord Çiva and Lord Brahmä—to say

nothing of other demigods in the heavenly planets—is subjected to the

influence of sense objects, and the only method to get out of this puzzle of

material existence is to become Kåñëa conscious. Lord Çiva was deep in

meditation, but when Pärvaté agitated him for sense pleasure, he agreed to the

proposal, and as a result Kärtikeya was born. When Haridäsa Öhäkura was a

young devotee of the Lord, he was similarly allured by the incarnation of

Mäyä-devé, but Haridäsa easily passed the test because of his unalloyed

devotion to Lord Kåñëa. As illustrated in the above-mentioned verse of Çré

Yämunäcärya, a sincere devotee of the Lord shuns all material sense

enjoyment due to his higher taste for spiritual enjoyment in the association of

the Lord. That is the secret of success. One who is not, therefore, in Kåñëa

consciousness, however powerful he may be in controlling the senses by

artificial repression, is sure ultimately to fail, for the slightest thought of sense

pleasure will agitate him to gratify his desires.

TEXT 63

§-aeDaaÙviTa SaMMaaeh" SaMMaaehaTSMa*iTaiv>a]Ma" )

SMa*iTa>a]&Xaad(buiÖNaaXaae buiÖNaaXaaTPa[<aXYaiTa )) 63 ))

krodhäd bhavati sammohaù

sammohät småti-vibhramaù

småti-bhraàçäd buddhi-näço

buddhi-näçät praëaçyati

SYNONYMS

krodhät—from anger; bhavati—takes place; sammohaù—perfect illusion;

sammohät—from illusion; småti—of memory; vibhramaù—bewilderment;

småti-bhraàçät—after bewilderment of memory; buddhi-näçaù—loss of

intelligence; buddhi-näçät—and from loss of intelligence; praëaçyati—one falls

down.

TRANSLATION

From anger, complete delusion arises, and from delusion bewilderment of

memory. When memory is bewildered, intelligence is lost, and when

intelligence is lost one falls down again into the material pool.

PURPORT

Çréla Rüpa Gosvämé has given us this direction:

präpaïcikatayä buddhyä

hari-sambandhi-vastunaù

mumukñubhiù parityägo

vairägyaà phalgu kathyate

(

Bhakti-rasämåta-sindhu

1.2.258)

By development of Kåñëa consciousness one can know that everything has

its use in the service of the Lord. Those who are without knowledge of Kåñëa

consciousness artificially try to avoid material objects, and as a result, although

they desire liberation from material bondage, they do not attain to the perfect

stage of renunciation. Their so-called renunciation is called phalgu, or less

important. On the other hand, a person in Kåñëa consciousness knows how to

use everything in the service of the Lord; therefore he does not become a

victim of material consciousness. For example, for an impersonalist, the Lord,

or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries

to avoid good eatables, a devotee knows that Kåñëa is the supreme enjoyer and

that He eats all that is offered to Him in devotion. So, after offering good

eatables to the Lord, the devotee takes the remnants, called prasädam. Thus

everything becomes spiritualized, and there is no danger of a downfall. The

devotee takes prasädam in Kåñëa consciousness, whereas the nondevotee

rejects it as material. The impersonalist, therefore, cannot enjoy life, due to his

artificial renunciation; and for this reason, a slight agitation of the mind pulls

him down again into the pool of material existence. It is said that such a soul,

even though rising up to the point of liberation, falls down again due to his not

having support in devotional service.

TEXT 64

raGaÜezivMau¢E-STau ivzYaaiNaiNd]YaEêrNa( )

AaTMavXYaEivRDaeYaaTMaa Pa[SaadMaiDaGaC^iTa )) 64 ))

räga-dveña-vimuktais tu

viñayän indriyaiç caran

ätma-vaçyair vidheyätmä

prasädam adhigacchati

SYNONYMS

räga—attachment; dveña—and detachment; vimuktaiù—by one who has

become free from; tu—but; viñayän—sense objects; indriyaiù—by the senses;

caran—acting upon; ätma-vaçyaiù—under one’s control; vidheya-ätmä—one

who follows regulated freedom; prasädam—the mercy of the Lord;

adhigacchati—attains.

TRANSLATION

But a person free from all attachment and aversion and able to control his

senses through regulative principles of freedom can obtain the complete mercy

of the Lord.

PURPORT

It is already explained that one may externally control the senses by some

artificial process, but unless the senses are engaged in the transcendental

service of the Lord, there is every chance of a fall. Although the person in full

Kåñëa consciousness may apparently be on the sensual plane, because of his

being Kåñëa conscious he has no attachment to sensual activities. The Kåñëa

conscious person is concerned only with the satisfaction of Kåñëa, and nothing

else. Therefore he is transcendental to all attachment and detachment. If

Kåñëa wants, the devotee can do anything which is ordinarily undesirable; and

if Kåñëa does not want, he shall not do that which he would have ordinarily

done for his own satisfaction. Therefore to act or not to act is within his

control because he acts only under the direction of Kåñëa. This consciousness

is the causeless mercy of the Lord, which the devotee can achieve in spite of

his being attached to the sensual platform.

TEXT 65

Pa[Saade SavRdu"%aNaa& haiNarSYaaePaJaaYaTae )

Pa[SaàceTaSaae ùaéu buiÖ" PaYaRviTaïTae )) 65 ))

prasäde sarva-duùkhänäà

hänir asyopajäyate

prasanna-cetaso hy äçu

buddhiù paryavatiñöhate

SYNONYMS

prasäde—on achievement of the causeless mercy of the Lord; sarva—of all;

duùkhänäm—material miseries; häniù—destruction; asya—his;

upajäyate—takes place; prasanna-cetasaù—of the happy-minded;

hi—certainly; äçu—very soon; buddhiù—intelligence; pari—sufficiently;

avatiñöhate—becomes established.

TRANSLATION

For one thus satisfied [in Kåñëa consciousness], the threefold miseries of

material existence exist no longer; in such satisfied consciousness, one’s

intelligence is soon well established.

TEXT 66

NaaiSTa buiÖrYau¢-SYa Na caYau¢-SYa >aavNaa )

Na ca>aavYaTa" XaaiNTarXaaNTaSYa ku-Ta" Sau%Ma( )) 66 ))

nästi buddhir ayuktasya

na cäyuktasya bhävanä

na cäbhävayataù çäntir

açäntasya kutaù sukham

SYNONYMS

na asti—there cannot be; buddhiù—transcendental intelligence;

ayuktasya—of one who is not connected (with Kåñëa consciousness); na—not;

ca—and; ayuktasya—of one devoid of Kåñëa consciousness; bhävanä—fixed

mind (in happiness); na—not; ca—and; abhävayataù—of one who is not fixed;

çäntiù—peace; açäntasya—of the unpeaceful; kutaù—where is;

sukham—happiness.

TRANSLATION

One who is not connected with the Supreme [in Kåñëa consciousness] can

have neither transcendental intelligence nor a steady mind, without which there

is no possibility of peace. And how can there be any happiness without peace?

PURPORT

Unless one is in Kåñëa consciousness, there is no possibility of peace. So it is

confirmed in the Fifth Chapter (5.29) that when one understands that Kåñëa

is the only enjoyer of all the good results of sacrifice and penance, that He is

the proprietor of all universal manifestations, and that He is the real friend of

all living entities, then only can one have real peace. Therefore, if one is not

in Kåñëa consciousness, there cannot be a final goal for the mind. Disturbance

is due to want of an ultimate goal, and when one is certain that Kåñëa is the

enjoyer, proprietor and friend of everyone and everything, then one can, with

a steady mind, bring about peace. Therefore, one who is engaged without a

relationship with Kåñëa is certainly always in distress and is without peace,

however much he may make a show of peace and spiritual advancement in life.

Kåñëa consciousness is a self-manifested peaceful condition which can be

achieved only in relationship with Kåñëa.

TEXT 67

wiNd]Yaa<aa& ih crTaa& YaNMaNaae_NauivDaqYaTae )

TadSYa hriTa Pa[ja& vaYauNaaRviMavaM>aiSa )) 67 ))

indriyäëäà hi caratäà

yan mano ’nuvidhéyate

tad asya harati prajïäà

väyur nävam ivämbhasi

SYNONYMS

indriyäëäm—of the senses; hi—certainly; caratäm—while roaming; yat—with

which; manaù—the mind; anuvidhéyate—becomes constantly engaged;

tat—that; asya—his; harati—takes away; prajïäm—intelligence;

väyuù—wind; nävam—a boat; iva—like; ambhasi—on the water.

TRANSLATION

As a strong wind sweeps away a boat on the water, even one of the roaming

senses on which the mind focuses can carry away a man’s intelligence.

PURPORT

Unless all of the senses are engaged in the service of the Lord, even one of

them engaged in sense gratification can deviate the devotee from the path of

transcendental advancement. As mentioned in the life of Mahäräja Ambaréña,

all of the senses must be engaged in Kåñëa consciousness, for that is the correct

technique for controlling the mind.

TEXT 68

TaSMaaÛSYa Mahabahae iNaGa*hqTaaiNa SavRXa" )

wiNd]Yaa<aqiNd]YaaQaeR>YaSTaSYa Pa[ja Pa[iTaiïTaa )) 68 ))

tasmäd yasya mahä-bäho

nigåhétäni sarvaçaù

indriyäëéndriyärthebhyas

tasya prajïä pratiñöhitä

SYNONYMS

tasmät—therefore; yasya—whose; mahä-bäho—O mighty-armed one;

nigåhétäni—so curbed down; sarvaçaù—all around; indriyäëi—the senses;

indriya-arthebhyaù—from sense objects; tasya—his; prajïä—intelligence;

pratiñöhitä—fixed.

TRANSLATION

Therefore, O mighty-armed, one whose senses are restrained from their

objects is certainly of steady intelligence.

PURPORT

One can curb the forces of sense gratification only by means of Kåñëa

consciousness, or engaging all the senses in the transcendental loving service

of the Lord. As enemies are curbed by superior force, the senses can similarly

be curbed, not by any human endeavor, but only by keeping them engaged in

the service of the Lord. One who has understood this—that only by Kåñëa

consciousness is one really established in intelligence and that one should

practice this art under the guidance of a bona fide spiritual master—is called

sädhaka, or a suitable candidate for liberation.

TEXT 69

Yaa iNaXaa SavR>aUTaaNaa& TaSYaa& JaaGaiTaR Sa&YaMaq )

YaSYaa& JaaGa]iTa >aUTaaiNa Saa iNaXaa PaXYaTaae MauNae" )) 69 ))

yä niçä sarva-bhütänäà

tasyäà jägarti saàyamé

yasyäà jägrati bhütäni

sä niçä paçyato muneù

SYNONYMS

yä—what; niçä—is night; sarva—all; bhütänäm—of living entities; tasyäm—in

that; jägarti—is wakeful; saàyamé—the self-controlled; yasyäm—in which;

jägrati—are awake; bhütäni—all beings; sä—that is; niçä—night;

paçyataù—for the introspective; muneù—sage.

TRANSLATION

What is night for all beings is the time of awakening for the self-controlled;

and the time of awakening for all beings is night for the introspective sage.

PURPORT

There are two classes of intelligent men. One is intelligent in material

activities for sense gratification, and the other is introspective and awake to

the cultivation of self-realization. Activities of the introspective sage, or

thoughtful man, are night for persons materially absorbed. Materialistic

persons remain asleep in such a night due to their ignorance of self-realization.

The introspective sage remains alert in the “night” of the materialistic men.

The sage feels transcendental pleasure in the gradual advancement of spiritual

culture, whereas the man in materialistic activities, being asleep to

self-realization, dreams of varieties of sense pleasure, feeling sometimes happy

and sometimes distressed in his sleeping condition. The introspective man is

always indifferent to materialistic happiness and distress. He goes on with his

self-realization activities undisturbed by material reactions.

TEXT 70

AaPaUYaRMaa<aMacl/Pa[iTaï&

SaMaud]MaaPa" Pa[ivXaiNTa YaÜTa( )

TaÜTk-aMaa Ya& Pa[ivXaiNTa SaveR

Sa XaaiNTaMaaPanaeiTa Na k-aMak-aMaq )) 70 ))

äpüryamäëam acala-pratiñöhaà

samudram äpaù praviçanti yadvat

tadvat kämä yaà praviçanti sarve

sa çäntim äpnoti na käma-kämé

SYNONYMS

äpüryamäëam—always being filled; acala-pratiñöham—steadily situated;

samudram—the ocean; äpaù—waters; praviçanti—enter; yadvat—as;

tadvat—so; kämäù—desires; yam—unto whom; praviçanti—enter; sarve—all;

saù—that person; çäntim—peace; äpnoti—achieves; na—not;

käma-kämé—one who desires to fulfill desires.

TRANSLATION

A person who is not disturbed by the incessant flow of desires—that enter

like rivers into the ocean, which is ever being filled but is always still—can

alone achieve peace, and not the man who strives to satisfy such desires.

PURPORT

Although the vast ocean is always filled with water, it is always, especially

during the rainy season, being filled with much more water. But the ocean

remains the same—steady; it is not agitated, nor does it cross beyond the limit

of its brink. That is also true of a person fixed in Kåñëa consciousness. As long

as one has the material body, the demands of the body for sense gratification

will continue. The devotee, however, is not disturbed by such desires, because

of his fullness. A Kåñëa conscious man is not in need of anything, because the

Lord fulfills all his material necessities. Therefore he is like the ocean—always

full in himself. Desires may come to him like the waters of the rivers that flow

into the ocean, but he is steady in his activities, and he is not even slightly

disturbed by desires for sense gratification. That is the proof of a Kåñëa

conscious man—one who has lost all inclinations for material sense

gratification, although the desires are present. Because he remains satisfied in

the transcendental loving service of the Lord, he can remain steady, like the

ocean, and therefore enjoy full peace. Others, however, who want to fulfill

desires even up to the limit of liberation, what to speak of material success,

never attain peace. The fruitive workers, the salvationists, and also the yogés

who are after mystic powers are all unhappy because of unfulfilled desires. But

the person in Kåñëa consciousness is happy in the service of the Lord, and he

has no desires to be fulfilled. In fact, he does not even desire liberation from

the so-called material bondage. The devotees of Kåñëa have no material

desires, and therefore they are in perfect peace.

TEXT 71

ivhaYa k-aMaaNYa" SavaRNPauMaa&êriTa iNa"SPa*h" )

iNaMaRMaae iNarhªar" Sa XaaiNTaMaiDaGaC^iTa )) 71 ))

vihäya kämän yaù sarvän

pumäàç carati niùspåhaù

nirmamo nirahaìkäraù

sa çäntim adhigacchati

SYNONYMS

vihäya—giving up; kämän—material desires for sense gratification; yaù—who;

sarvän—all; pumän—a person; carati—lives; niùspåhaù—desireless;

nirmamaù—without a sense of proprietorship; nirahaìkäraù—without false

ego; saù—he; çäntim—perfect peace; adhigacchati—attains.

TRANSLATION

A person who has given up all desires for sense gratification, who lives free

from desires, who has given up all sense of proprietorship and is devoid of false

ego—he alone can attain real peace.

PURPORT

To become desireless means not to desire anything for sense gratification.

In other words, desire for becoming Kåñëa conscious is actually desirelessness.

To understand one’s actual position as the eternal servitor of Kåñëa, without

falsely claiming this material body to be oneself and without falsely claiming

proprietorship over anything in the world, is the perfect stage of Kåñëa

consciousness. One who is situated in this perfect stage knows that because

Kåñëa is the proprietor of everything, everything must be used for the

satisfaction of Kåñëa. Arjuna did not want to fight for his own sense

satisfaction, but when he became fully Kåñëa conscious he fought because

Kåñëa wanted him to fight. For himself there was no desire to fight, but for

Kåñëa the same Arjuna fought to his best ability. Real desirelessness is desire

for the satisfaction of Kåñëa, not an artificial attempt to abolish desires. The

living entity cannot be desireless or senseless, but he does have to change the

quality of the desires. A materially desireless person certainly knows that

everything belongs to Kåñëa (éçäväsyam idaà sarvam), and therefore he does

not falsely claim proprietorship over anything. This transcendental knowledge

is based on self-realization—namely, knowing perfectly well that every living

entity is an eternal part and parcel of Kåñëa in spiritual identity, and that the

eternal position of the living entity is therefore never on the level of Kåñëa or

greater than Him. This understanding of Kåñëa consciousness is the basic

principle of real peace.

TEXT 72

Wza b]aøq iSQaiTa" PaaQaR NaENaa& Pa[aPYa ivMauùiTa )

iSQaTvaSYaaMaNTak-ale/_iPa b]øiNavaR<aMa*C^iTa )) 72 ))

eñä brähmé sthitiù pärtha

nainäà präpya vimuhyati

sthitväsyäm anta-käle ’pi

brahma-nirväëam åcchati

SYNONYMS

eñä—this; brähmé—spiritual; sthitiù—situation; pärtha—O son of Påthä;

na—never; enäm—this; präpya—achieving; vimuhyati—one is bewildered;

sthitvä—being situated; asyäm—in this; anta-käle—at the end of life;

api—also; brahma-nirväëam—the spiritual kingdom of God; åcchati—one

attains.

TRANSLATION

That is the way of the spiritual and godly life, after attaining which a man is

not bewildered. If one is thus situated even at the hour of death, one can enter

into the kingdom of God.

PURPORT

One can attain Kåñëa consciousness or divine life at once, within a

second—or one may not attain such a state of life even after millions of births.

It is only a matter of understanding and accepting the fact. Khaöväìga

Mahäräja attained this state of life just a few minutes before his death, by

surrendering unto Kåñëa. Nirväëa means ending the process of materialistic

life. According to Buddhist philosophy, there is only void after the completion

of this material life, but Bhagavad-gétä teaches differently. Actual life begins

after the completion of this material life. For the gross materialist it is

sufficient to know that one has to end this materialistic way of life, but for

persons who are spiritually advanced, there is another life after this

materialistic life. Before ending this life, if one fortunately becomes Kåñëa

conscious, he at once attains the stage of brahma-nirväëa. There is no

difference between the kingdom of God and the devotional service of the

Lord. Since both of them are on the absolute plane, to be engaged in the

transcendental loving service of the Lord is to have attained the spiritual

kingdom. In the material world there are activities of sense gratification,

whereas in the spiritual world there are activities of Kåñëa consciousness.

Attainment of Kåñëa consciousness even during this life is immediate

attainment of Brahman, and one who is situated in Kåñëa consciousness has

certainly already entered into the kingdom of God.

Brahman is just the opposite of matter. Therefore brähmé sthiti means “not

on the platform of material activities.” Devotional service of the Lord is

accepted in the Bhagavad-gétä as the liberated stage (sa guëän samatétyaitän

brahma-bhüyäya kalpate). Therefore, brähmé sthiti is liberation from material

bondage.

Çréla Bhaktivinoda Öhäkura has summarized this Second Chapter of the

Bhagavad-gétä as being the contents for the whole text. In the Bhagavad-gétä,

the subject matters are karma-yoga, jïäna-yoga, and bhakti-yoga. In the Second

Chapter karma-yoga and jïäna-yoga have been clearly discussed, and a glimpse

of bhakti-yoga has also been given, as the contents for the complete text.

Thus end the Bhaktivedanta Purports to the Second Chapter of the Çrémad

Bhagavad-gétä in the matter of its Contents.

- CHAPTER 3 -

Karma-yoga

TEXT 1

AJauRNa ovac

JYaaYaSaq ceTk-MaR<aSTae MaTaa buiÖJaRNaadRNa )

TaiTk&- k-MaRi<a gaaere Maa& iNaYaaeJaYaiSa ke-Xav )) 1 ))

arjuna uväca

jyäyasé cet karmaëas te

matä buddhir janärdana

tat kià karmaëi ghore mäà

niyojayasi keçava

SYNONYMS

arjunaù uväca—Arjuna said; jyäyasé—better; cet—if; karmaëaù—than fruitive

action; te—by You; matä—is considered; buddhiù—intelligence;

janärdana—O Kåñëa; tat—therefore; kim—why; karmaëi—in action;

ghore—ghastly; mäm—me; niyojayasi—You are engaging; keçava—O Kåñëa.

TRANSLATION

Arjuna said: O Janärdana, O Keçava, why do You want to engage me in this

ghastly warfare, if You think that intelligence is better than fruitive work?

PURPORT

The Supreme Personality of Godhead Çré Kåñëa has very elaborately

described the constitution of the soul in the previous chapter, with a view to

delivering His intimate friend Arjuna from the ocean of material grief. And

the path of realization has been recommended: buddhi-yoga, or Kåñëa

consciousness. Sometimes Kåñëa consciousness is misunderstood to be inertia,

and one with such a misunderstanding often withdraws to a secluded place to

become fully Kåñëa conscious by chanting the holy name of Lord Kåñëa. But

without being trained in the philosophy of Kåñëa consciousness, it is not

advisable to chant the holy name of Kåñëa in a secluded place, where one may

acquire only cheap adoration from the innocent public. Arjuna also thought of

Kåñëa consciousness or buddhi-yoga, or intelligence in spiritual advancement

of knowledge, as something like retirement from active life and the practice of

penance and austerity at a secluded place. In other words, he wanted to

skillfully avoid the fighting by using Kåñëa consciousness as an excuse. But as a

sincere student, he placed the matter before his master and questioned Kåñëa

as to his best course of action. In answer, Lord Kåñëa elaborately explained

karma-yoga, or work in Kåñëa consciousness, in this Third Chapter.

TEXT 2

VYaaiMaé[e<aev vaKYaeNa buiÖ& MaaehYaSaqv Mae )

Tadek&- vd iNaiêTYa YaeNa é[eYaae_hMaaPanuYaaMa( )) 2 ))

vyämiçreëeva väkyena

buddhià mohayaséva me

tad ekaà vada niçcitya

yena çreyo ’ham äpnuyäm

SYNONYMS

vyämiçreëa—by equivocal; iva—certainly; väkyena—words;

buddhim—intelligence; mohayasi—You are bewildering; iva—certainly;

me—my; tat—therefore; ekam—only one; vada—please tell;

niçcitya—ascertaining; yena—by which; çreyaù—real benefit; aham—I;

äpnuyäm—may have.

TRANSLATION

My intelligence is bewildered by Your equivocal instructions. Therefore,

please tell me decisively which will be most beneficial for me.

PURPORT

In the previous chapter, as a prelude to the Bhagavad-gétä, many different

paths were explained, such as säìkhya-yoga, buddhi-yoga, control of the senses

by intelligence, work without fruitive desire, and the position of the neophyte.

This was all presented unsystematically. A more organized outline of the path

would be necessary for action and understanding. Arjuna, therefore, wanted to

clear up these apparently confusing matters so that any common man could

accept them without misinterpretation. Although Kåñëa had no intention of

confusing Arjuna by any jugglery of words, Arjuna could not follow the

process of Kåñëa consciousness—either by inertia or by active service. In other

words, by his questions he is clearing the path of Kåñëa consciousness for all

students who seriously want to understand the mystery of the Bhagavad-gétä.

TEXT 3

é[q>aGavaNauvac

l/aeke-_iSMaiNÜivDaa iNaïa Paura Pa[ae¢-a MaYaaNaga )

jaNaYaaeGaeNa Saa&:YaaNaa& k-MaRYaaeGaeNa YaaeiGaNaaMa( )) 3 ))

çré-bhagavän uväca

loke ’smin dvi-vidhä niñöhä

purä proktä mayänagha

jïäna-yogena säìkhyänäà

karma-yogena yoginäm

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; loke—in the

world; asmin—this; dvi-vidhä—two kinds of; niñöhä—faith; purä—formerly;

proktä—were said; mayä—by Me; anagha—O sinless one; jïäna-yogena—by

the linking process of knowledge; säìkhyänäm—of the empiric philosophers;

karma-yogena—by the linking process of devotion; yoginäm—of the devotees.

TRANSLATION

The Supreme Personality of Godhead said: O sinless Arjuna, I have already

explained that there are two classes of men who try to realize the self. Some are

inclined to understand it by empirical, philosophical speculation, and others by

devotional service.

PURPORT

In the Second Chapter, verse 39, the Lord explained two kinds of

procedures—namely säìkhya-yoga and karma-yoga, or buddhi-yoga. In this

verse, the Lord explains the same more clearly. Säìkhya-yoga, or the analytical

study of the nature of spirit and matter, is the subject matter for persons who

are inclined to speculate and understand things by experimental knowledge

and philosophy. The other class of men work in Kåñëa consciousness, as it is

explained in the 61st verse of the Second Chapter. The Lord has explained,

also in the 39th verse, that by working by the principles of buddhi-yoga, or

Kåñëa consciousness, one can be relieved from the bonds of action; and,

furthermore, there is no flaw in the process. The same principle is more clearly

explained in the 61st verse—that this buddhi-yoga is to depend entirely on the

Supreme (or more specifically, on Kåñëa), and in this way all the senses can be

brought under control very easily. Therefore, both the yogas are

interdependent, as religion and philosophy. Religion without philosophy is

sentiment, or sometimes fanaticism, while philosophy without religion is

mental speculation. The ultimate goal is Kåñëa, because the philosophers who

are also sincerely searching after the Absolute Truth come in the end to Kåñëa

consciousness. This is also stated in the Bhagavad-gétä. The whole process is to

understand the real position of the self in relation to the Superself. The

indirect process is philosophical speculation, by which, gradually, one may

come to the point of Kåñëa consciousness; and the other process is directly

connecting with everything in Kåñëa consciousness. Of these two, the path of

Kåñëa consciousness is better because it does not depend on purifying the

senses by a philosophical process. Kåñëa consciousness is itself the purifying

process, and by the direct method of devotional service it is simultaneously

easy and sublime.

TEXT 4

Na k-MaR<aaMaNaarM>aaàEZk-MYa| Pauåzae_énuTae )

Na c SaNNYaSaNaadev iSaiÖ& SaMaiDaGaC^iTa )) 4 ))

na karmaëäm anärambhän

naiñkarmyaà puruño ’çnute

na ca sannyasanäd eva

siddhià samadhigacchati

SYNONYMS

na—not; karmaëäm—of prescribed duties; anärambhät—by nonperformance;

naiñkarmyam—freedom from reaction; puruñaù—a man; açnute—achieves;

na—nor; ca—also; sannyasanät—by renunciation; eva—simply;

siddhim—success; samadhigacchati—attains.

TRANSLATION

Not by merely abstaining from work can one achieve freedom from reaction,

nor by renunciation alone can one attain perfection.

PURPORT

The renounced order of life can be accepted when one has been purified by

the discharge of the prescribed form of duties which are laid down just to

purify the hearts of materialistic men. Without purification, one cannot attain

success by abruptly adopting the fourth order of life (sannyäsa). According to

the empirical philosophers, simply by adopting sannyäsa, or retiring from

fruitive activities, one at once becomes as good as Näräyaëa. But Lord Kåñëa

does not approve this principle. Without purification of heart, sannyäsa is

simply a disturbance to the social order. On the other hand, if someone takes

to the transcendental service of the Lord, even without discharging his

prescribed duties, whatever he may be able to advance in the cause is accepted

by the Lord (buddhi-yoga). Sv-alpam apy asya dharmasya träyate mahato bhayät.

Even a slight performance of such a principle enables one to overcome great

difficulties.

TEXT 5

Na ih k-iêT+a<aMaiPa JaaTau iTaïTYak-MaRk*-Ta( )

k-aYaRTae ùvXa" k-MaR SavR" Pa[k*-iTaJaEGauR<aE" )) 5 ))

na hi kaçcit kñaëam api

jätu tiñöhaty akarma-kåt

käryate hy avaçaù karma

sarvaù prakåti-jair guëaiù

SYNONYMS

na—nor; hi—certainly; kaçcit—anyone; kñaëam—a moment; api—also;

jätu—at any time; tiñöhati—remains; akarma-kåt—without doing something;

käryate—is forced to do; hi—certainly; avaçaù—helplessly; karma—work;

sarvaù—all; prakåti-jaiù—born of the modes of material nature; guëaiù—by

the qualities.

TRANSLATION

Everyone is forced to act helplessly according to the qualities he has acquired

from the modes of material nature; therefore no one can refrain from doing

something, not even for a moment.

PURPORT

It is not a question of embodied life, but it is the nature of the soul to be

always active. Without the presence of the spirit soul, the material body

cannot move. The body is only a dead vehicle to be worked by the spirit soul,

which is always active and cannot stop even for a moment. As such, the spirit

soul has to be engaged in the good work of Kåñëa consciousness, otherwise it

will be engaged in occupations dictated by illusory energy. In contact with

material energy, the spirit soul acquires material modes, and to purify the soul

from such affinities it is necessary to engage in the prescribed duties enjoined

in the çästras. But if the soul is engaged in his natural function of Kåñëa

consciousness, whatever he is able to do is good for him. The

Çrémad-Bhägavatam

(1.5.17) affirms this:

tyaktvä sva-dharmaà caraëämbujaà harer

bhajann apakvo ’tha patet tato yadi

yatra kva väbhadram abhüd amuñya kià

ko värtha äpto ’bhajatäà sva-dharmataù

“If someone takes to Kåñëa consciousness, even though he may not follow

the prescribed duties in the çästras or execute the devotional service properly,

and even though he may fall down from the standard, there is no loss or evil

for him. But if he carries out all the injunctions for purification in the çästras,

what does it avail him if he is not Kåñëa conscious?” So the purificatory process

is necessary for reaching this point of Kåñëa consciousness. Therefore,

sannyäsa, or any purificatory process, is to help reach the ultimate goal of

becoming Kåñëa conscious, without which everything is considered a failure.

TEXT 6

k-MaeRiNd]Yaai<a Sa&YaMYa Ya AaSTae MaNaSaa SMarNa( )

wiNd]YaaQaaRiNvMaU!aTMaa iMaQYaacar" Sa oCYaTae )) 6 ))

karmendriyäëi saàyamya

ya äste manasä smaran

indriyärthän vimüòhätmä

mithyäcäraù sa ucyate

SYNONYMS

karma-indriyäëi—the five working sense organs; saàyamya—controlling;

yaù—anyone who; äste—remains; manasä—by the mind; smaran—thinking

of; indriya-arthän—sense objects; vimüòha—foolish; ätmä—soul;

mithyä-äcäraù—pretender; saù—he; ucyate—is called.

TRANSLATION

One who restrains the senses of action but whose mind dwells on sense

objects certainly deludes himself and is called a pretender.

PURPORT

There are many pretenders who refuse to work in Kåñëa consciousness but

make a show of meditation, while actually dwelling within the mind upon

sense enjoyment. Such pretenders may also speak on dry philosophy in order

to bluff sophisticated followers, but according to this verse these are the

greatest cheaters. For sense enjoyment one can act in any capacity of the social

order, but if one follows the rules and regulations of his particular status, he

can make gradual progress in purifying his existence. But he who makes a show

of being a yogé while actually searching for the objects of sense gratification

must be called the greatest cheater, even though he sometimes speaks of

philosophy. His knowledge has no value, because the effects of such a sinful

man’s knowledge are taken away by the illusory energy of the Lord. Such a

pretender’s mind is always impure, and therefore his show of yogic meditation

has no value whatsoever.

TEXT 7

YaiSTviNd]Yaai<a MaNaSaa iNaYaMYaar>aTae_JauRNa )

k-MaeRiNd]YaE" k-MaRYaaeGaMaSa¢-" Sa iviXaZYaTae )) 7 ))

yas tv indriyäëi manasä

niyamyärabhate ’rjuna

karmendriyaiù karma-yogam

asaktaù sa viçiñyate

SYNONYMS

yaù—one who; tu—but; indriyäëi—the senses; manasä—by the mind;

niyamya—regulating; ärabhate—begins; arjuna—O Arjuna;

karma-indriyaiù—by the active sense organs; karma-yogam—devotion;

asaktaù—without attachment; saù—he; viçiñyate—is by far the better.

TRANSLATION

On the other hand, if a sincere person tries to control the active senses by

the mind and begins karma-yoga [in Kåñëa consciousness] without attachment,

he is by far superior.

PURPORT

Instead of becoming a pseudo transcendentalist for the sake of wanton

living and sense enjoyment, it is far better to remain in one’s own business and

execute the purpose of life, which is to get free from material bondage and

enter into the kingdom of God. The prime svärtha-gati, or goal of self-interest,

is to reach Viñëu. The whole institution of varëa and äçrama is designed to

help us reach this goal of life. A householder can also reach this destination by

regulated service in Kåñëa consciousness. For self-realization, one can live a

controlled life, as prescribed in the çästras, and continue carrying out his

business without attachment, and in that way make progress. A sincere person

who follows this method is far better situated than the false pretender who

adopts show-bottle spiritualism to cheat the innocent public. A sincere

sweeper in the street is far better than the charlatan meditator who meditates

only for the sake of making a living.

TEXT 8

iNaYaTa& ku-å k-MaR Tv& k-MaR JYaaYaae ùk-MaR<a" )

XarqrYaa}aaiPa c Tae Na Pa[iSaÖyedk-MaR<a" )) 8 ))

niyataà kuru karma tvaà

karma jyäyo hy akarmaëaù

çaréra-yäträpi ca te

na prasiddhyed akarmaëaù

SYNONYMS

niyatam—prescribed; kuru—do; karma—duties; tvam—you; karma—work;

jyäyaù—better; hi—certainly; akarmaëaù—than no work; çaréra—bodily;

yäträ—maintenance; api—even; ca—also; te—your; na—never;

prasiddhyet—is effected; akarmaëaù—without work.

TRANSLATION

Perform your prescribed duty, for doing so is better than not working. One

cannot even maintain one’s physical body without work.

PURPORT

There are many pseudo meditators who misrepresent themselves as

belonging to high parentage, and great professional men who falsely pose that

they have sacrificed everything for the sake of advancement in spiritual life.

Lord Kåñëa did not want Arjuna to become a pretender. Rather, the Lord

desired that Arjuna perform his prescribed duties as set forth for kñatriyas.

Arjuna was a householder and a military general, and therefore it was better

for him to remain as such and perform his religious duties as prescribed for the

householder kñatriya. Such activities gradually cleanse the heart of a mundane

man and free him from material contamination. So-called renunciation for the

purpose of maintenance is never approved by the Lord, nor by any religious

scripture. After all, one has to maintain one’s body and soul together by some

work. Work should not be given up capriciously, without purification of

materialistic propensities. Anyone who is in the material world is certainly

possessed of the impure propensity for lording it over material nature, or, in

other words, for sense gratification. Such polluted propensities have to be

cleared. Without doing so, through prescribed duties, one should never

attempt to become a so-called transcendentalist, renouncing work and living

at the cost of others.

TEXT 9

YajaQaaRTk-MaR<aae_NYa}a l/aek-ae_Ya& k-MaRbNDaNa" )

TadQa| k-MaR k-aENTaeYa Mau¢-Sa®" SaMaacr )) 9 ))

yajïärthät karmaëo ’nyatra

loko ’yaà karma-bandhanaù

tad-arthaà karma kaunteya

mukta-saìgaù samäcara

SYNONYMS

yajïa-arthät—done only for the sake of Yajïa, or Viñëu; karmaëaù—than

work; anyatra—otherwise; lokaù—world; ayam—this;

karma-bandhanaù—bondage by work; tat—of Him; artham—for the sake;

karma—work; kaunteya—O son of Kunté; mukta-saìgaù—liberated from

association; samäcara—do perfectly.

TRANSLATION

Work done as a sacrifice for Viñëu has to be performed, otherwise work

causes bondage in this material world. Therefore, O son of Kunté, perform your

prescribed duties for His satisfaction, and in that way you will always remain

free from bondage.

PURPORT

Since one has to work even for the simple maintenance of the body, the

prescribed duties for a particular social position and quality are so made that

that purpose can be fulfilled. Yajïa means Lord Viñëu, or sacrificial

performances. All sacrificial performances also are meant for the satisfaction

of Lord Viñëu. The Vedas enjoin: yajïo vai viñëuù. In other words, the same

purpose is served whether one performs prescribed yajïas or directly serves

Lord Viñëu. Kåñëa consciousness is therefore performance of yajïa as it is

prescribed in this verse. The varëäçrama institution also aims at satisfying

Lord Viñëu. Varëäçramäcäravatä puruñeëa paraù pumän/ viñëur ärädhyate

(

Viñëu Puräëa

3.8.8).

Therefore one has to work for the satisfaction of Viñëu. Any other work

done in this material world will be a cause of bondage, for both good and evil

work have their reactions, and any reaction binds the performer. Therefore,

one has to work in Kåñëa consciousness to satisfy Kåñëa (or Viñëu); and while

performing such activities one is in a liberated stage. This is the great art of

doing work, and in the beginning this process requires very expert guidance.

One should therefore act very diligently, under the expert guidance of a

devotee of Lord Kåñëa, or under the direct instruction of Lord Kåñëa Himself

(under whom Arjuna had the opportunity to work). Nothing should be

performed for sense gratification, but everything should be done for the

satisfaction of Kåñëa. This practice will not only save one from the reaction of

work, but also gradually elevate one to transcendental loving service of the

Lord, which alone can raise one to the kingdom of God.

TEXT 10

SahYaja" Pa[Jaa" Sa*îa Pauraevac Pa[JaaPaiTa" )

ANaeNa Pa[SaivZYaßMaez vae_iSTvík-aMaDauk(- )) 10 ))

saha-yajïäù prajäù såñövä

puroväca prajäpatiù

anena prasaviñyadhvam

eña vo ’stv iñöa-käma-dhuk

SYNONYMS

saha—along with; yajïäù—sacrifices; prajäù—generations; såñövä—creating;

purä—anciently; uväca—said; prajä-patiù—the Lord of creatures; anena—by

this; prasaviñyadhvam—be more and more prosperous; eñaù—this; vaù—your;

astu—let it be; iñöa—of all desirable things; käma-dhuk—bestower.

TRANSLATION

In the beginning of creation, the Lord of all creatures sent forth generations

of men and demigods, along with sacrifices for Viñëu, and blessed them by

saying, “Be thou happy by this yajïa [sacrifice] because its performance will

bestow upon you everything desirable for living happily and achieving

liberation.”

PURPORT

The material creation by the Lord of creatures (Viñëu) is a chance offered

to the conditioned souls to come back home—back to Godhead. All living

entities within the material creation are conditioned by material nature

because of their forgetfulness of their relationship to Viñëu, or Kåñëa, the

Supreme Personality of Godhead. The Vedic principles are to help us

understand this eternal relation, as it is stated in the Bhagavad-gétä: vedaiç ca

sarvair aham eva vedyaù. The Lord says that the purpose of the Vedas is to

understand Him. In the Vedic hymns it is said: patià viçvasyätmeçvaram.

Therefore, the Lord of the living entities is the Supreme Personality of

Godhead, Viñëu. In the Çrémad-Bhägavatam also (2.4.20) Çréla Çukadeva

Gosvämé describes the Lord as pati in so many ways:

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù

patir gatiç cändhaka-våñëi-sätvatäà

prasédatäà me bhagavän satäà patiù

The prajä-pati is Lord Viñëu, and He is the Lord of all living creatures, all

worlds, and all beauties, and the protector of everyone. The Lord created this

material world to enable the conditioned souls to learn how to perform yajïas

(sacrifices) for the satisfaction of Viñëu, so that while in the material world

they can live very comfortably without anxiety and after finishing the present

material body they can enter into the kingdom of God. That is the whole

program for the conditioned soul. By performance of yajïa, the conditioned

souls gradually become Kåñëa conscious and become godly in all respects. In

the Age of Kali, the saìkértana-yajïa (the chanting of the names of God) is

recommended by the Vedic scriptures, and this transcendental system was

introduced by Lord Caitanya for the deliverance of all men in this age.

Saìkértana-yajïa and Kåñëa consciousness go well together. Lord Kåñëa in His

devotional form (as Lord Caitanya) is mentioned in the

Çrémad-Bhägavatam

(11.5.32) as follows, with special reference to the saìkértana-yajïa:

kåñëa-varëaà tviñäkåñëaà

säìgopäìgästra-pärñadam

yajïaiù saìkértana-präyair

yajanti hi su-medhasaù

“In this Age of Kali, people who are endowed with sufficient intelligence

will worship the Lord, who is accompanied by His associates, by performance

of saìkértana-yajïa.” Other yajïas prescribed in the Vedic literatures are not

easy to perform in this Age of Kali, but the saìkértana-yajïa is easy and

sublime for all purposes, as recommended in Bhagavad-gétä also (9.14).

TEXT 11

devaN>aavYaTaaNaeNa Tae deva >aavYaNTau v" )

ParSPar& >aavYaNTa" é[eYa" ParMavaPSYaQa )) 11 ))

devän bhävayatänena

te devä bhävayantu vaù

parasparaà bhävayantaù

çreyaù param aväpsyatha

SYNONYMS

devän—demigods; bhävayatä—having pleased; anena—by this sacrifice;

te—those; deväù—demigods; bhävayantu—will please; vaù—you;

parasparam—mutually; bhävayantaù—pleasing one another;

çreyaù—benediction; param—the supreme; aväpsyatha—you will achieve.

TRANSLATION

The demigods, being pleased by sacrifices, will also please you, and thus, by

cooperation between men and demigods, prosperity will reign for all.

PURPORT

The demigods are empowered administrators of material affairs. The supply

of air, light, water and all other benedictions for maintaining the body and

soul of every living entity is entrusted to the demigods, who are innumerable

assistants in different parts of the body of the Supreme Personality of

Godhead. Their pleasures and displeasures are dependent on the performance

of yajïas by the human being. Some of the yajïas are meant to satisfy

particular demigods; but even in so doing, Lord Viñëu is worshiped in all yajïas

as the chief beneficiary. It is stated also in the Bhagavad-gétä that Kåñëa

Himself is the beneficiary of all kinds of yajïas: bhoktäraà yajïa-tapasäm.

Therefore, ultimate satisfaction of the yajïa-pati is the chief purpose of all

yajïas. When these yajïas are perfectly performed, naturally the demigods in

charge of the different departments of supply are pleased, and there is no

scarcity in the supply of natural products.

Performance of yajïas has many side benefits, ultimately leading to

liberation from material bondage. By performance of yajïas, all activities

become purified, as it is stated in the Vedas: ähära-çuddhau sattva-çuddhiù

sattva-çuddhau dhruvä småtiù småti-lambhe sarvagranthénäà vipramokñaù. By

performance of yajïa one’s eatables become sanctified, and by eating sanctified

foodstuffs one’s very existence becomes purified; by the purification of

existence finer tissues in the memory become sanctified, and when memory is

sanctified one can think of the path of liberation, and all these combined

together lead to Kåñëa consciousness, the great necessity of present-day

society.

TEXT 12

wíaN>aaeGaaiNh vae deva daSYaNTae Yaj>aaivTaa" )

TaEdRtaaNaPa[daYaE>Yaae Yaae >au»e STaeNa Wv Sa" )) 12 ))

iñöän bhogän hi vo devä

däsyante yajïa-bhävitäù

tair dattän apradäyaibhyo

yo bhuìkte stena eva saù

SYNONYMS

iñöän—desired; bhogän—necessities of life; hi—certainly; vaù—unto you;

deväù—the demigods; däsyante—will award; yajïa-bhävitäù—being satisfied by

the performance of sacrifices; taiù—by them; dattän—things given;

apradäya—without offering; ebhyaù—to these demigods; yaù—he who;

bhuìkte—enjoys; stenaù—thief; eva—certainly; saù—he.

TRANSLATION

In charge of the various necessities of life, the demigods, being satisfied by

the performance of yajïa [sacrifice], will supply all necessities to you. But he

who enjoys such gifts without offering them to the demigods in return is

certainly a thief.

PURPORT

The demigods are authorized supplying agents on behalf of the Supreme

Personality of Godhead, Viñëu. Therefore, they must be satisfied by the

performance of prescribed yajïas. In the Vedas, there are different kinds of

yajïas prescribed for different kinds of demigods, but all are ultimately offered

to the Supreme Personality of Godhead. For one who cannot understand what

the Personality of Godhead is, sacrifice to the demigods is recommended.

According to the different material qualities of the persons concerned,

different types of yajïas are recommended in the Vedas. Worship of different

demigods is also on the same basis—namely, according to different qualities.

For example, the meat-eaters are recommended to worship the goddess Kälé,

the ghastly form of material nature, and before the goddess the sacrifice of

animals is recommended. But for those who are in the mode of goodness, the

transcendental worship of Viñëu is recommended. But ultimately all yajïas are

meant for gradual promotion to the transcendental position. For ordinary

men, at least five yajïas, known as païca-mahä-yajïa, are necessary.

One should know, however, that all the necessities of life that the human

society requires are supplied by the demigod agents of the Lord. No one can

manufacture anything. Take, for example, all the eatables of human society.

These eatables include grains, fruits, vegetables, milk, sugar, etc., for the

persons in the mode of goodness, and also eatables for the nonvegetarians, like

meats, none of which can be manufactured by men. Then again, take for

example heat, light, water, air, etc., which are also necessities of life—none of

them can be manufactured by the human society. Without the Supreme Lord,

there can be no profuse sunlight, moonlight, rainfall, breeze, etc., without

which no one can live. Obviously, our life is dependent on supplies from the

Lord. Even for our manufacturing enterprises, we require so many raw

materials like metal, sulphur, mercury, manganese, and so many essentials—all

of which are supplied by the agents of the Lord, with the purpose that we

should make proper use of them to keep ourselves fit and healthy for the

purpose of self-realization, leading to the ultimate goal of life, namely,

liberation from the material struggle for existence. This aim of life is attained

by performance of yajïas. If we forget the purpose of human life and simply

take supplies from the agents of the Lord for sense gratification and become

more and more entangled in material existence, which is not the purpose of

creation, certainly we become thieves, and therefore we are punished by the

laws of material nature. A society of thieves can never be happy, because they

have no aim in life. The gross materialist thieves have no ultimate goal of life.

They are simply directed to sense gratification; nor do they have knowledge of

how to perform yajïas. Lord Caitanya, however, inaugurated the easiest

performance of yajïa, namely the saìkértana-yajïa, which can be performed by

anyone in the world who accepts the principles of Kåñëa consciousness.

TEXT 13

YajiXaíaiXaNa" SaNTaae MauCYaNTae SavRik-iLbzE"

>auÅTae Tae Tvga& PaaPaa Yae PacNTYaaTMak-ar<aaTa( )) 13 ))

yajïa-çiñöäçinaù santo

mucyante sarva-kilbiñaiù

bhuïjate te tv aghaà päpä

ye pacanty ätma-käraëät

SYNONYMS

yajïa-çiñöa—of food taken after performance of yajïa; açinaù—eaters;

santaù—the devotees; mucyante—get relief; sarva—all kinds of;

kilbiñaiù—from sins; bhuïjate—enjoy; te—they; tu—but; agham—grievous

sins; päpäù—sinners; ye—who; pacanti—prepare food; ätma-käraëät—for

sense enjoyment.

TRANSLATION

The devotees of the Lord are released from all kinds of sins because they eat

food which is offered first for sacrifice. Others, who prepare food for personal

sense enjoyment, verily eat only sin.

PURPORT

The devotees of the Supreme Lord, or the persons who are in Kåñëa

consciousness, are called santas, and they are always in love with the Lord as it

is described in the

Brahma-saàhitä

(5.38):

premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti. The

santas, being always in a compact of love with the Supreme Personality of

Godhead, Govinda (the giver of all pleasures), or Mukunda (the giver of

liberation), or Kåñëa (the all-attractive person), cannot accept anything

without first offering it to the Supreme Person. Therefore, such devotees

always perform yajïas in different modes of devotional service, such as

çravaëam, kértanam, smaraëam, arcanam, etc., and these performances of

yajïas keep them always aloof from all kinds of contamination of sinful

association in the material world. Others, who prepare food for self or sense

gratification, are not only thieves but also the eaters of all kinds of sins. How

can a person be happy if he is both a thief and sinful? It is not possible.

Therefore, in order for people to become happy in all respects, they must be

taught to perform the easy process of saìkértana-yajïa, in full Kåñëa

consciousness. Otherwise, there can be no peace or happiness in the world.

TEXT 14

AàaÙviNTa >aUTaaiNa PaJaRNYaadàSaM>av" )

YajaÙviTa PaJaRNYaae Yaj" k-MaRSaMauÙv" )) 14 ))

annäd bhavanti bhütäni

parjanyäd anna-sambhavaù

yajïäd bhavati parjanyo

yajïaù karma-samudbhavaù

SYNONYMS

annät—from grains; bhavanti—grow; bhütäni—the material bodies;

parjanyät—from rains; anna—of food grains; sambhavaù—production;

yajïät—from the performance of sacrifice; bhavati—becomes possible;

parjanyaù—rain; yajïaù—performance of yajïa; karma—prescribed duties;

samudbhavaù—born of.

TRANSLATION

All living bodies subsist on food grains, which are produced from rains.

Rains are produced by performance of yajïa [sacrifice], and yajïa is born of

prescribed duties.

PURPORT

Çréla Baladeva Vidyäbhüñaëa, a great commentator on the Bhagavad-gétä,

writes as follows: ye indrädy-aìgatayävasthitaà yajïaà sarveçvaraà viñëum

abhyarcya tac-cheñam açnanti tena tad deha-yäträà sampädayanti, te santaù

sarveçvarasya yajïa-puruñasya bhaktäù sarva-kilbiñair anädi-käla-vivåddhair

ätmänubhava-prati bandhakair nikhilaiù päpair vimucyante. The Supreme Lord,

who is known as the yajïa-puruña, or the personal beneficiary of all sacrifices,

is the master of all the demigods, who serve Him as the different limbs of the

body serve the whole. Demigods like Indra, Candra and Varuëa are appointed

officers who manage material affairs, and the Vedas direct sacrifices to satisfy

these demigods so that they may be pleased to supply air, light and water

sufficiently to produce food grains. When Lord Kåñëa is worshiped, the

demigods, who are different limbs of the Lord, are also automatically

worshiped; therefore there is no separate need to worship the demigods. For

this reason, the devotees of the Lord, who are in Kåñëa consciousness, offer

food to Kåñëa and then eat—a process which nourishes the body spiritually. By

such action not only are past sinful reactions in the body vanquished, but the

body becomes immunized to all contamination of material nature. When there

is an epidemic disease, an antiseptic vaccine protects a person from the attack

of such an epidemic. Similarly, food offered to Lord Viñëu and then taken by

us makes us sufficiently resistant to material affection, and one who is

accustomed to this practice is called a devotee of the Lord. Therefore, a person

in Kåñëa consciousness, who eats only food offered to Kåñëa, can counteract all

reactions of past material infections, which are impediments to the progress of

self-realization. On the other hand, one who does not do so continues to

increase the volume of sinful action, and this prepares the next body to

resemble hogs and dogs, to suffer the resultant reactions of all sins. The

material world is full of contaminations, and one who is immunized by

accepting prasädam of the Lord (food offered to Viñëu) is saved from the

attack, whereas one who does not do so becomes subjected to contamination.

Food grains or vegetables are factually eatables. The human being eats

different kinds of food grains, vegetables, fruits, etc., and the animals eat the

refuse of the food grains and vegetables, grass, plants, etc. Human beings who

are accustomed to eating meat and flesh must also depend on the production of

vegetation in order to eat the animals. Therefore, ultimately, we have to

depend on the production of the field and not on the production of big

factories. The field production is due to sufficient rain from the sky, and such

rains are controlled by demigods like Indra, sun, moon, etc., and they are all

servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one

who cannot perform them will find himself in scarcity—that is the law of

nature. Yajïa, specifically the saìkértana-yajïa prescribed for this age, must

therefore be performed to save us at least from scarcity of food supply.

TEXT 15

k-MaR b]øaeÙv& iviÖ b]øa+arSaMauÙvMa( )

TaSMaaTSavRGaTa& b]ø iNaTYa& Yaje Pa[iTaiïTaMa( )) 15 ))

karma brahmodbhavaà viddhi

brahmäkñara-samudbhavam

tasmät sarva-gataà brahma

nityaà yajïe pratiñöhitam

SYNONYMS

karma—work; brahma—from the Vedas; udbhavam—produced; viddhi—you

should know; brahma—the Vedas; akñara—from the Supreme Brahman

(Personality of Godhead); samudbhavam—directly manifested;

tasmät—therefore; sarva-gatam—all-pervading; brahma—transcendence;

nityam—eternally; yajïe—in sacrifice; pratiñöhitam—situated.

TRANSLATION

Regulated activities are prescribed in the Vedas, and the Vedas are directly

manifested from the Supreme Personality of Godhead. Consequently the

all-pervading Transcendence is eternally situated in acts of sacrifice.

PURPORT

Yajïärtha-karma, or the necessity of work for the satisfaction of Kåñëa only,

is more expressly stated in this verse. If we have to work for the satisfaction of

the yajïa-puruña, Viñëu, then we must find out the direction of work in

Brahman, or the transcendental Vedas. The Vedas are therefore codes of

working directions. Anything performed without the direction of the Vedas is

called vikarma, or unauthorized or sinful work. Therefore, one should always

take direction from the Vedas to be saved from the reaction of work. As one

has to work in ordinary life by the direction of the state, one similarly has to

work under direction of the supreme state of the Lord. Such directions in the

Vedas are directly manifested from the breathing of the Supreme Personality

of Godhead. It is said, asya mahato bhütasya niçvasitam etad yad åg-vedo

yajur-vedaù sämavedo ’tharväìgirasaù. “The four Vedas—namely the Åg Veda,

Yajur Veda, Säma Veda, and Atharva Veda—are all emanations from the

breathing of the great Personality of Godhead.” (

Båhad-äraëyaka Upaniñad

4.5.11) The Lord, being omnipotent, can speak by breathing air, for as it is

confirmed in the Brahma-saàhitä, the Lord has the omnipotence to perform

through each of His senses the actions of all other senses. In other words, the

Lord can speak through His breathing, and He can impregnate by His eyes. In

fact, it is said that He glanced over material nature and thus fathered all living

entities. After creating or impregnating the conditioned souls into the womb

of material nature, He gave His directions in the Vedic wisdom as to how such

conditioned souls can return home, back to Godhead. We should always

remember that the conditioned souls in material nature are all eager for

material enjoyment. But the Vedic directions are so made that one can satisfy

one’s perverted desires, then return to Godhead, having finished his so-called

enjoyment. It is a chance for the conditioned souls to attain liberation;

therefore the conditioned souls must try to follow the process of yajïa by

becoming Kåñëa conscious. Even those who have not followed the Vedic

injunctions may adopt the principles of Kåñëa consciousness, and that will take

the place of performance of Vedic yajïas, or karmas.

TEXT 16

Wv& Pa[viTaRTa& c§&- NaaNauvTaRYaTaqh Ya" )

AgaaYauiriNd]YaaraMaae Maaega& PaaQaR Sa JaqviTa )) 16 ))

evaà pravartitaà cakraà

nänuvartayatéha yaù

aghäyur indriyärämo

moghaà pärtha sa jévati

SYNONYMS

evam—thus; pravartitam—established by the Vedas; cakram—cycle; na—does

not; anuvartayati—adopt; iha—in this life; yaù—one who; agha-äyuù—whose

life is full of sins; indriya-ärämaù—satisfied in sense gratification;

mogham—uselessly; pärtha—O son of Påthä (Arjuna); saù—he; jévati—lives.

TRANSLATION

My dear Arjuna, one who does not follow in human life the cycle of sacrifice

thus established by the Vedas certainly leads a life full of sin. Living only for

the satisfaction of the senses, such a person lives in vain.

PURPORT

The mammonist philosophy of “work very hard and enjoy sense

gratification” is condemned herein by the Lord. Therefore, for those who want

to enjoy this material world, the above-mentioned cycle of performing yajïas is

absolutely necessary. One who does not follow such regulations is living a very

risky life, being condemned more and more. By nature’s law, this human form

of life is specifically meant for self-realization, in either of the three

ways—namely karma-yoga, jïäna-yoga, or bhakti-yoga. There is no necessity of

rigidly following the performances of the prescribed yajïas for the

transcendentalists who are above vice and virtue; but those who are engaged

in sense gratification require purification by the above mentioned cycle of

yajïa performances. There are different kinds of activities. Those who are not

Kåñëa conscious are certainly engaged in sensory consciousness; therefore they

need to execute pious work. The yajïa system is planned in such a way that

sensory conscious persons may satisfy their desires without becoming

entangled in the reaction of sense-gratificatory work. The prosperity of the

world depends not on our own efforts but on the background arrangement of

the Supreme Lord, directly carried out by the demigods. Therefore, the yajïas

are directly aimed at the particular demigods mentioned in the Vedas.

Indirectly, it is the practice of Kåñëa consciousness, because when one masters

the performance of yajïas one is sure to become Kåñëa conscious. But if by

performing yajïas one does not become Kåñëa conscious, such principles are

counted as only moral codes. One should not, therefore, limit his progress only

to the point of moral codes, but should transcend them, to attain Kåñëa

consciousness.

TEXT 17

YaSTvaTMariTarev SYaadaTMaTa*áê MaaNav" )

AaTMaNYaev c SaNTauíSTaSYa k-aYa| Na ivÛTae )) 17 ))

yas tv ätma-ratir eva syäd

ätma-tåptaç ca mänavaù

ätmany eva ca santuñöas

tasya käryaà na vidyate

SYNONYMS

yaù—one who; tu—but; ätma-ratiù—taking pleasure in the self;

eva—certainly; syät—remains; ätma-tåptaù—self-illuminated; ca—and;

mänavaù—a man; ätmani—in himself; eva—only; ca—and;

santuñöaù—perfectly satiated; tasya—his; käryam—duty; na—does not;

vidyate—exist.

TRANSLATION

But for one who takes pleasure in the self, whose human life is one of

self-realization, and who is satisfied in the self only, fully satiated—for him

there is no duty.

PURPORT

A person who is fully Kåñëa conscious, and is fully satisfied by his acts in

Kåñëa consciousness, no longer has any duty to perform. Due to his being

Kåñëa conscious, all impiety within is instantly cleansed, an effect of many,

many thousands of yajïa performances. By such clearing of consciousness, one

becomes fully confident of his eternal position in relationship with the

Supreme. His duty thus becomes self-illuminated by the grace of the Lord, and

therefore he no longer has any obligations to the Vedic injunctions. Such a

Kåñëa conscious person is no longer interested in material activities and no

longer takes pleasure in material arrangements like wine, women and similar

infatuations.

TEXT 18

NaEv TaSYa k*-TaeNaaQaaeR Naak*-TaeNaeh k-êNa )

Na caSYa SavR>aUTaezu k-iêdQaRVYaPaaé[Ya" )) 18 ))

naiva tasya kåtenärtho

näkåteneha kaçcana

na cäsya sarva-bhüteñu

kaçcid artha-vyapäçrayaù

SYNONYMS

na—never; eva—certainly; tasya—his; kåtena—by discharge of duty;

arthaù—purpose; na—nor; akåtena—without discharge of duty; iha—in this

world; kaçcana—whatever; na—never; ca—and; asya—of him;

sarva-bhüteñu—among all living beings; kaçcit—any; artha—purpose;

vyapäçrayaù—taking shelter of.

TRANSLATION

A self-realized man has no purpose to fulfill in the discharge of his

prescribed duties, nor has he any reason not to perform such work. Nor has he

any need to depend on any other living being.

PURPORT

A self-realized man is no longer obliged to perform any prescribed duty,

save and except activities in Kåñëa consciousness. Kåñëa consciousness is not

inactivity either, as will be explained in the following verses. A Kåñëa

conscious man does not take shelter of any person—man or demigod.

Whatever he does in Kåñëa consciousness is sufficient in the discharge of his

obligation.

TEXT 19

TaSMaadSa¢-" SaTaTa& k-aYa| k-MaR SaMaacr )

ASa¢-ae ùacrNk-MaR ParMaaPanaeiTa PaUåz" )) 19 ))

tasmäd asaktaù satataà

käryaà karma samäcara

asakto hy äcaran karma

param äpnoti püruñaù

SYNONYMS

tasmät—therefore; asaktaù—without attachment; satatam—constantly;

käryam—as duty; karma—work; samäcara—perform; asaktaù—unattached;

hi—certainly; äcaran—performing; karma—work; param—the Supreme;

äpnoti—achieves; püruñaù—a man.

TRANSLATION

Therefore, without being attached to the fruits of activities, one should act

as a matter of duty, for by working without attachment one attains the

Supreme.

PURPORT

The Supreme is the Personality of Godhead for the devotees, and liberation

for the impersonalist. A person, therefore, acting for Kåñëa, or in Kåñëa

consciousness, under proper guidance and without attachment to the result of

the work, is certainly making progress toward the supreme goal of life. Arjuna

is told that he should fight in the Battle of Kurukñetra for the interest of Kåñëa

because Kåñëa wanted him to fight. To be a good man or a nonviolent man is a

personal attachment, but to act on behalf of the Supreme is to act without

attachment for the result. That is perfect action of the highest degree,

recommended by the Supreme Personality of Godhead, Çré Kåñëa.

Vedic rituals, like prescribed sacrifices, are performed for purification of

impious activities that were performed in the field of sense gratification. But

action in Kåñëa consciousness is transcendental to the reactions of good or evil

work. A Kåñëa conscious person has no attachment for the result but acts on

behalf of Kåñëa alone. He engages in all kinds of activities, but is completely

nonattached.

TEXT 20

k-MaR<aEv ih Sa&iSaiÖMaaiSQaTaa JaNak-adYa" )

l/aek-Sa°hMaevaiPa SaMPaXYaNk-TauRMahRiSa )) 20 ))

karmaëaiva hi saàsiddhim

ästhitä janakädayaù

loka-saìgraham eväpi

sampaçyan kartum arhasi

SYNONYMS

karmaëä—by work; eva—even; hi—certainly; saàsiddhim—in perfection;

ästhitäù—situated; janaka-ädayaù—Janaka and other kings;

loka-saìgraham—the people in general; eva api—also;

sampaçyan—considering; kartum—to act; arhasi—you deserve.

TRANSLATION

Kings such as Janaka attained perfection solely by performance of prescribed

duties. Therefore, just for the sake of educating the people in general, you

should perform your work.

PURPORT

Kings like Janaka were all self-realized souls; consequently they had no

obligation to perform the prescribed duties in the Vedas. Nonetheless they

performed all prescribed activities just to set examples for the people in

general. Janaka was the father of Sétä and father-in-law of Lord Çré Räma.

Being a great devotee of the Lord, he was transcendentally situated, but

because he was the king of Mithilä (a subdivision of Bihar province in India),

he had to teach his subjects how to perform prescribed duties. Lord Kåñëa and

Arjuna, the Lord’s eternal friend, had no need to fight in the Battle of

Kurukñetra, but they fought to teach people in general that violence is also

necessary in a situation where good arguments fail. Before the Battle of

Kurukñetra, every effort was made to avoid the war, even by the Supreme

Personality of Godhead, but the other party was determined to fight. So for

such a right cause, there is a necessity for fighting. Although one who is

situated in Kåñëa consciousness may not have any interest in the world, he still

works to teach the public how to live and how to act. Experienced persons in

Kåñëa consciousness can act in such a way that others will follow, and this is

explained in the following verse.

TEXT 21

YaÛdacriTa é[eïSTatadeveTarae JaNa" )

Sa YaTPa[Maa<a& ku-åTae l/aek-STadNauvTaRTae )) 21 ))

yad yad äcarati çreñöhas

tat tad evetaro janaù

sa yat pramäëaà kurute

lokas tad anuvartate

SYNONYMS

yat yat—whatever; äcarati—he does; çreñöhaù—a respectable leader; tat—that;

tat—and that alone; eva—certainly; itaraù—common; janaù—person;

saù—he; yat—whichever; pramäëam—example; kurute—does perform;

lokaù—all the world; tat—that; anuvartate—follows in the footsteps.

TRANSLATION

Whatever action a great man performs, common men follow. And whatever

standards he sets by exemplary acts, all the world pursues.

PURPORT

People in general always require a leader who can teach the public by

practical behavior. A leader cannot teach the public to stop smoking if he

himself smokes. Lord Caitanya said that a teacher should behave properly

before he begins teaching. One who teaches in that way is called äcärya, or the

ideal teacher. Therefore, a teacher must follow the principles of çästra

(scripture) to teach the common man. The teacher cannot manufacture rules

against the principles of revealed scriptures. The revealed scriptures, like

Manu-saàhitä and similar others, are considered the standard books to be

followed by human society. Thus the leader’s teaching should be based on the

principles of such standard çästras. One who desires to improve himself must

follow the standard rules as they are practiced by the great teachers. The

Çrémad-Bhägavatam also affirms that one should follow in the footsteps of great

devotees, and that is the way of progress on the path of spiritual realization.

The king or the executive head of a state, the father and the school teacher are

all considered to be natural leaders of the innocent people in general. All such

natural leaders have a great responsibility to their dependents; therefore they

must be conversant with standard books of moral and spiritual codes.

TEXT 22

Na Mae PaaQaaRiSTa k-TaRVYa& i}azu l/aeke-zu ik-ÄNa )

NaaNavaáMavaáVYa& vTaR Wv c k-MaRi<a )) 22 ))

na me pärthästi kartavyaà

triñu lokeñu kiïcana

nänaväptam aväptavyaà

varta eva ca karmaëi

SYNONYMS

na—not; me—Mine; pärtha—O son of Påthä; asti—there is;

kartavyam—prescribed duty; triñu—in the three; lokeñu—planetary systems;

kiïcana—any; na—nothing; anaväptam—wanted; aväptavyam—to be gained;

varte—I am engaged; eva—certainly; ca—also; karmaëi—in prescribed duty.

TRANSLATION

O son of Påthä, there is no work prescribed for Me within all the three

planetary systems. Nor am I in want of anything, nor have I a need to obtain

anything—and yet I am engaged in prescribed duties.

PURPORT

The Supreme Personality of Godhead is described in the Vedic literatures

as follows:

tam éçvaräëäà paramaà maheçvaraà

taà devatänäà paramaà ca daivatam

patià paténäà paramaà parastäd

vidäma devaà bhuvaneçam éòyam

na tasya käryaà karaëaà ca vidyate

na tat-samaç cäbhyadhikaç ca dåçyate

paräsya çaktir vividhaiva çrüyate

sväbhäviké jïäna-bala-kriyä ca

“The Supreme Lord is the controller of all other controllers, and He is the

greatest of all the diverse planetary leaders. Everyone is under His control. All

entities are delegated with particular power only by the Supreme Lord; they

are not supreme themselves. He is also worshipable by all demigods and is the

supreme director of all directors. Therefore, He is transcendental to all kinds

of material leaders and controllers and is worshipable by all. There is no one

greater than Him, and He is the supreme cause of all causes.

“He does not possess bodily form like that of an ordinary living entity.

There is no difference between His body and His soul. He is absolute. All His

senses are transcendental. Any one of His senses can perform the action of

any other sense. Therefore, no one is greater than Him or equal to Him. His

potencies are multifarious, and thus His deeds are automatically performed as a

natural sequence.” (

Çvetäçvatara Upaniñad

6.7–8)

Since everything is in full opulence in the Personality of Godhead and is

existing in full truth, there is no duty for the Supreme Personality of Godhead

to perform. One who must receive the results of work has some designated

duty, but one who has nothing to achieve within the three planetary systems

certainly has no duty. And yet Lord Kåñëa is engaged on the Battlefield of

Kurukñetra as the leader of the kñatriyas because the kñatriyas are duty-bound

to give protection to the distressed. Although He is above all the regulations of

the revealed scriptures, He does not do anything that violates the revealed

scriptures.

TEXT 23

Yaid ùh& Na vTaeRYa& JaaTau k-MaR<YaTaiNd]Ta" )

MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa" )) 23 ))

yadi hy ahaà na varteyaà

jätu karmaëy atandritaù

mama vartmänuvartante

manuñyäù pärtha sarvaçaù

SYNONYMS

yadi—if; hi—certainly; aham—I; na—do not; varteyam—thus engage;

jätu—ever; karmaëi—in the performance of prescribed duties;

atandritaù—with great care; mama—My; vartma—path; anuvartante—would

follow; manuñyäù—all men; pärtha—O son of Påthä; sarvaçaù—in all respects.

TRANSLATION

For if I ever failed to engage in carefully performing prescribed duties, O

Pärtha, certainly all men would follow My path.

PURPORT

In order to keep the balance of social tranquillity for progress in spiritual

life, there are traditional family usages meant for every civilized man.

Although such rules and regulations are for the conditioned souls and not

Lord Kåñëa, because He descended to establish the principles of religion He

followed the prescribed rules. Otherwise, common men would follow in His

footsteps, because He is the greatest authority. From the Çrémad-Bhägavatam it

is understood that Lord Kåñëa was performing all the religious duties at home

and out of home, as required of a householder.

TEXT 24

oTSaqdeYauirMae l/aek-a Na ku-Yaa| k-MaR cedhMa( )

SaªrSYa c k-TaaR SYaaMauPahNYaaiMaMaa" Pa[Jaa" )) 24 ))

utsédeyur ime lokä

na kuryäà karma ced aham

saìkarasya ca kartä syäm

upahanyäm imäù prajäù

SYNONYMS

utsédeyuù—would be put into ruin; ime—all these; lokäù—worlds; na—not;

kuryäm—I perform; karma—prescribed duties; cet—if; aham—I;

saìkarasya—of unwanted population; ca—and; kartä—creator; syäm—would

be; upahanyäm—would destroy; imäù—all these; prajäù—living entities.

TRANSLATION

If I did not perform prescribed duties, all these worlds would be put to

ruination. I would be the cause of creating unwanted population, and I would

thereby destroy the peace of all living beings.

PURPORT

Varëa-saìkara is unwanted population which disturbs the peace of the

general society. In order to check this social disturbance, there are prescribed

rules and regulations by which the population can automatically become

peaceful and organized for spiritual progress in life. When Lord Kåñëa

descends, naturally He deals with such rules and regulations in order to

maintain the prestige and necessity of such important performances. The Lord

is the father of all living entities, and if the living entities are misguided,

indirectly the responsibility goes to the Lord. Therefore, whenever there is

general disregard of regulative principles, the Lord Himself descends and

corrects the society. We should, however, note carefully that although we have

to follow in the footsteps of the Lord, we still have to remember that we

cannot imitate Him. Following and imitating are not on the same level. We

cannot imitate the Lord by lifting Govardhana Hill, as the Lord did in His

childhood. It is impossible for any human being. We have to follow His

instructions, but we may not imitate Him at any time. The

Çrémad-Bhägavatam

(10.33.30–31) affirms:

naitat samäcarej jätu

manasäpi hy anéçvaraù

vinaçyaty äcaran mauòhyäd

yathä ’rudro ’bdhi-jaà viñam

éçvaräëäà vacaù satyaà

tathaiväcaritaà kvacit

teñäà yat sva-vaco-yuktaà

buddhimäàs tat samäcaret

“One should simply follow the instructions of the Lord and His empowered

servants. Their instructions are all good for us, and any intelligent person will

perform them as instructed. However, one should guard against trying to

imitate their actions. One should not try to drink the ocean of poison in

imitation of Lord Çiva.”

We should always consider the position of the éçvaras, or those who can

actually control the movements of the sun and moon, as superior. Without

such power, one cannot imitate the éçvaras, who are superpowerful. Lord Çiva

drank poison to the extent of swallowing an ocean, but if any common man

tries to drink even a fragment of such poison, he will be killed. There are many

pseudo devotees of Lord Çiva who want to indulge in smoking gaïjä

(marijuana) and similar intoxicating drugs, forgetting that by so imitating the

acts of Lord Çiva they are calling death very near. Similarly, there are some

pseudo devotees of Lord Kåñëa who prefer to imitate the Lord in His räsa-lélä,

or dance of love, forgetting their inability to lift Govardhana Hill. It is best,

therefore, that one not try to imitate the powerful, but simply follow their

instructions; nor should one try to occupy their posts without qualification.

There are so many “incarnations” of God without the power of the Supreme

Godhead.

TEXT 25

Sa¢-a" k-MaR<YaivÜa&Saae YaQaa ku-vRiNTa >aarTa )

ku-YaaRiÜÜa&STaQaaSa¢-iêk-IzuRl/aeRk-Sa°hMa( )) 25 ))

saktäù karmaëy avidväàso

yathä kurvanti bhärata

kuryäd vidväàs tathäsaktaç

cikérñur loka-saìgraham

SYNONYMS

saktäù—being attached; karmaëi—in prescribed duties; avidväàsaù—the

ignorant; yathä—as much as; kurvanti—they do; bhärata—O descendant of

Bharata; kuryät—must do; vidvän—the learned; tathä—thus;

asaktaù—without attachment; cikérñuù—desiring to lead;

loka-saìgraham—the people in general.

TRANSLATION

As the ignorant perform their duties with attachment to results, the learned

may similarly act, but without attachment, for the sake of leading people on the

right path.

PURPORT

A person in Kåñëa consciousness and a person not in Kåñëa consciousness

are differentiated by different desires. A Kåñëa conscious person does not do

anything which is not conducive to development of Kåñëa consciousness. He

may even act exactly like the ignorant person, who is too much attached to

material activities, but one is engaged in such activities for the satisfaction of

his sense gratification, whereas the other is engaged for the satisfaction of

Kåñëa. Therefore, the Kåñëa conscious person is required to show the people

how to act and how to engage the results of action for the purpose of Kåñëa

consciousness.

TEXT 26

Na buiÖ>aed& JaNaYaedjaNaa& k-MaRSai®NaaMa( )

JaaezYaeTSavRk-MaaRi<a ivÜaNYau¢-" SaMaacrNa( )) 26 ))

na buddhi-bhedaà janayed

ajïänäà karma-saìginäm

joñayet sarva-karmäëi

vidvän yuktaù samäcaran

SYNONYMS

na—not; buddhi-bhedam—disruption of intelligence; janayet—he should

cause; ajïänäm—of the foolish; karma-saìginäm—who are attached to fruitive

work; joñayet—he should dovetail; sarva—all; karmäëi—work; vidvän—a

learned person; yuktaù—engaged; samäcaran—practicing.

TRANSLATION

So as not to disrupt the minds of ignorant men attached to the fruitive

results of prescribed duties, a learned person should not induce them to stop

work. Rather, by working in the spirit of devotion, he should engage them in all

sorts of activities [for the gradual development of Kåñëa consciousness].

PURPORT

Vedaiç ca sarvair aham eva vedyaù. That is the end of all Vedic rituals. All

rituals, all performances of sacrifices, and everything that is put into the

Vedas, including all direction for material activities, are meant for

understanding Kåñëa, who is the ultimate goal of life. But because the

conditioned souls do not know anything beyond sense gratification, they study

the Vedas to that end. But through fruitive activities and sense gratification

regulated by the Vedic rituals one is gradually elevated to Kåñëa consciousness.

Therefore a realized soul in Kåñëa consciousness should not disturb others in

their activities or understanding, but he should act by showing how the results

of all work can be dedicated to the service of Kåñëa. The learned Kåñëa

conscious person may act in such a way that the ignorant person working for

sense gratification may learn how to act and how to behave. Although the

ignorant man is not to be disturbed in his activities, a slightly developed Kåñëa

conscious person may directly be engaged in the service of the Lord without

waiting for other Vedic formulas. For this fortunate man there is no need to

follow the Vedic rituals, because by direct Kåñëa consciousness one can have

all the results one would otherwise derive from following one’s prescribed

duties.

TEXT 27

Pa[k*-Tae" i§-YaMaa<aaiNa Gau<aE" k-MaaRi<a SavRXa" )

AhªarivMaU!aTMaa k-TaaRhiMaiTa MaNYaTae )) 27 ))

prakåteù kriyamäëäni

guëaiù karmäëi sarvaçaù

ahaìkära-vimüòhätmä

kartäham iti manyate

SYNONYMS

prakåteù—of material nature; kriyamäëäni—being done; guëaiù—by the

modes; karmäëi—activities; sarvaçaù—all kinds of;

ahaìkära-vimüòha—bewildered by false ego; ätmä—the spirit soul;

kartä—doer; aham—I; iti—thus; manyate—he thinks.

TRANSLATION

The spirit soul bewildered by the influence of false ego thinks himself the

doer of activities that are in actuality carried out by the three modes of material

nature.

PURPORT

Two persons, one in Kåñëa consciousness and the other in material

consciousness, working on the same level, may appear to be working on the

same platform, but there is a wide gulf of difference in their respective

positions. The person in material consciousness is convinced by false ego that

he is the doer of everything. He does not know that the mechanism of the

body is produced by material nature, which works under the supervision of the

Supreme Lord. The materialistic person has no knowledge that ultimately he is

under the control of Kåñëa. The person in false ego takes all credit for doing

everything independently, and that is the symptom of his nescience. He does

not know that this gross and subtle body is the creation of material nature,

under the order of the Supreme Personality of Godhead, and as such his bodily

and mental activities should be engaged in the service of Kåñëa, in Kåñëa

consciousness. The ignorant man forgets that the Supreme Personality of

Godhead is known as Håñékeça, or the master of the senses of the material

body, for due to his long misuse of the senses in sense gratification, he is

factually bewildered by the false ego, which makes him forget his eternal

relationship with Kåñëa.

TEXT 28

Tatvivtau Mahabahae Gau<ak-MaRiv>aaGaYaae" )

Gau<aa Gau<aezu vTaRNTa wiTa MaTva Na SaÂTae )) 28 ))

tattva-vit tu mahä-bäho

guëa-karma-vibhägayoù

guëä guëeñu vartanta

iti matvä na sajjate

SYNONYMS

tattva-vit—the knower of the Absolute Truth; tu—but; mahä-bäho—O

mighty-armed one; guëa-karma—of works under material influence;

vibhägayoù—differences; guëäù—senses; guëeñu—in sense gratification;

vartante—are being engaged; iti—thus; matvä—thinking; na—never;

sajjate—becomes attached.

TRANSLATION

One who is in knowledge of the Absolute Truth, O mighty-armed, does not

engage himself in the senses and sense gratification, knowing well the

differences between work in devotion and work for fruitive results.

PURPORT

The knower of the Absolute Truth is convinced of his awkward position in

material association. He knows that he is part and parcel of the Supreme

Personality of Godhead, Kåñëa, and that his position should not be in the

material creation. He knows his real identity as part and parcel of the

Supreme, who is eternal bliss and knowledge, and he realizes that somehow or

other he is entrapped in the material conception of life. In his pure state of

existence he is meant to dovetail his activities in devotional service to the

Supreme Personality of Godhead, Kåñëa. He therefore engages himself in the

activities of Kåñëa consciousness and becomes naturally unattached to the

activities of the material senses, which are all circumstantial and temporary.

He knows that his material condition of life is under the supreme control of

the Lord; consequently he is not disturbed by all kinds of material reactions,

which he considers to be the mercy of the Lord. According to

Çrémad-Bhägavatam, one who knows the Absolute Truth in three different

features—namely Brahman, Paramätmä, and the Supreme Personality of

Godhead—is called tattva-vit, for he knows also his own factual position in

relationship with the Supreme.

TEXT 29

Pa[k*-TaeGauR<aSaMMaU!a" SaÂNTae Gau<ak-MaRSau )

TaaNak*-Tòivdae MaNdaNk*-Tòivà ivcal/YaeTa( )) 29 ))

prakåter guëa-sammüòhäù

sajjante guëa-karmasu

tän akåtsna-vido mandän

kåtsna-vin na vicälayet

SYNONYMS

prakåteù—of material nature; guëa—by the modes; sammüòhäù—befooled by

material identification; sajjante—they become engaged; guëa-karmasu—in

material activities; tän—those; akåtsna-vidaù—persons with a poor fund of

knowledge; mandän—lazy to understand self-realization; kåtsna-vit—one who

is in factual knowledge; na—not; vicälayet—should try to agitate.

TRANSLATION

Bewildered by the modes of material nature, the ignorant fully engage

themselves in material activities and become attached. But the wise should not

unsettle them, although these duties are inferior due to the performers’ lack of

knowledge.

PURPORT

Persons who are unknowledgeable falsely identify with gross material

consciousness and are full of material designations. This body is a gift of the

material nature, and one who is too much attached to the bodily consciousness

is called manda, or a lazy person without understanding of spirit soul. Ignorant

men think of the body as the self; they accept bodily connections with others

as kinsmanship, the land in which the body is obtained is their object of

worship, and they consider the formalities of religious rituals to be ends in

themselves. Social work, nationalism and altruism are some of the activities for

such materially designated persons. Under the spell of such designations, they

are always busy in the material field; for them spiritual realization is a myth,

and so they are not interested. Those who are enlightened in spiritual life,

however, should not try to agitate such materially engrossed persons. Better to

prosecute one’s own spiritual activities silently. Such bewildered persons may

be engaged in such primary moral principles of life as nonviolence and similar

materially benevolent work.

Men who are ignorant cannot appreciate activities in Kåñëa consciousness,

and therefore Lord Kåñëa advises us not to disturb them and simply waste

valuable time. But the devotees of the Lord are more kind than the Lord

because they understand the purpose of the Lord. Consequently they

undertake all kinds of risks, even to the point of approaching ignorant men to

try to engage them in the acts of Kåñëa consciousness, which are absolutely

necessary for the human being.

TEXT 30

MaiYa SavaRi<a k-MaaRi<a SaNNYaSYaaDYaaTMaceTaSaa )

iNaraXaqiNaRMaRMaae >aUTva YauDYaSv ivGaTaJvr" )) 30 ))

mayi sarväëi karmäëi

sannyasyädhyätma-cetasä

niräçér nirmamo bhütvä

yudhyasva vigata-jvaraù

SYNONYMS

mayi—unto Me; sarväëi—all sorts of; karmäëi—activities; sannyasya—giving

up completely; adhyätma—with full knowledge of the self; cetasä—by

consciousness; niräçéù—without desire for profit; nirmamaù—without

ownership; bhütvä—so being; yudhyasva—fight; vigata-jvaraù—without being

lethargic.

TRANSLATION

Therefore, O Arjuna, surrendering all your works unto Me, with full

knowledge of Me, without desires for profit, with no claims to proprietorship,

and free from lethargy, fight.

PURPORT

This verse clearly indicates the purpose of the Bhagavad-gétä. The Lord

instructs that one has to become fully Kåñëa conscious to discharge duties, as if

in military discipline. Such an injunction may make things a little difficult;

nevertheless duties must be carried out, with dependence on Kåñëa, because

that is the constitutional position of the living entity. The living entity cannot

be happy independent of the cooperation of the Supreme Lord, because the

eternal constitutional position of the living entity is to become subordinate to

the desires of the Lord. Arjuna was therefore ordered by Çré Kåñëa to fight as if

the Lord were his military commander. One has to sacrifice everything for the

good will of the Supreme Lord, and at the same time discharge prescribed

duties without claiming proprietorship. Arjuna did not have to consider the

order of the Lord; he had only to execute His order. The Supreme Lord is the

soul of all souls; therefore, one who depends solely and wholly on the Supreme

Soul without personal consideration, or in other words, one who is fully Kåñëa

conscious, is called adhyätma-cetas. Niräçéù means that one has to act on the

order of the master but should not expect fruitive results. The cashier may

count millions of dollars for his employer, but he does not claim a cent for

himself. Similarly, one has to realize that nothing in the world belongs to any

individual person, but that everything belongs to the Supreme Lord. That is

the real purport of mayi, or “unto Me.” And when one acts in such Kåñëa

consciousness, certainly he does not claim proprietorship over anything. This

consciousness is called nirmama, or “nothing is mine.” And if there is any

reluctance to execute such a stern order, which is without consideration of

so-called kinsmen in the bodily relationship, that reluctance should be thrown

off; in this way one may become vigata-jvara, or without feverish mentality or

lethargy. Everyone, according to his quality and position, has a particular type

of work to discharge, and all such duties may be discharged in Kåñëa

consciousness, as described above. That will lead one to the path of liberation.

TEXT 31

Yae Mae MaTaiMad& iNaTYaMaNauiTaïiNTa MaaNava" )

é[ÖavNTaae_NaSaUYaNTaae MauCYaNTae Tae_iPa k-MaRi>a" )) 31 ))

ye me matam idaà nityam

anutiñöhanti mänaväù

çraddhävanto ’nasüyanto

mucyante te ’pi karmabhiù

SYNONYMS

ye—those who; me—My; matam—injunctions; idam—these; nityam—as an

eternal function; anutiñöhanti—execute regularly; mänaväù—human beings;

çraddhä-vantaù—with faith and devotion; anasüyantaù—without envy;

mucyante—become free; te—all of them; api—even; karmabhiù—from the

bondage of the law of fruitive actions.

TRANSLATION

Those persons who execute their duties according to My injunctions and

who follow this teaching faithfully, without envy, become free from the

bondage of fruitive actions.

PURPORT

The injunction of the Supreme Personality of Godhead, Kåñëa, is the

essence of all Vedic wisdom and therefore is eternally true without exception.

As the Vedas are eternal, so this truth of Kåñëa consciousness is also eternal.

One should have firm faith in this injunction, without envying the Lord.

There are many philosophers who write comments on the Bhagavad-gétä but

have no faith in Kåñëa. They will never be liberated from the bondage of

fruitive action. But an ordinary man with firm faith in the eternal injunctions

of the Lord, even though unable to execute such orders, becomes liberated

from the bondage of the law of karma. In the beginning of Kåñëa

consciousness, one may not fully discharge the injunctions of the Lord, but

because one is not resentful of this principle and works sincerely without

consideration of defeat and hopelessness, he will surely be promoted to the

stage of pure Kåñëa consciousness.

TEXT 32

Yae TveTad>YaSaUYaNTaae NaaNauiTaïiNTa Mae MaTaMa( )

SavRjaNaivMaU!a&STaaiNviÖ NaíaNaceTaSa" )) 32 ))

ye tv etad abhyasüyanto

nänutiñöhanti me matam

sarva-jïäna-vimüòhäàs tän

viddhi nañöän acetasaù

SYNONYMS

ye—those; tu—however; etat—this; abhyasüyantaù—out of envy; na—do not;

anutiñöhanti—regularly perform; me—My; matam—injunction;

sarva-jïäna—in all sorts of knowledge; vimüòhän—perfectly befooled;

tän—they are; viddhi—know it well; nañöän—all ruined; acetasaù—without

Kåñëa consciousness.

TRANSLATION

But those who, out of envy, disregard these teachings and do not follow

them are to be considered bereft of all knowledge, befooled, and ruined in their

endeavors for perfection.

PURPORT

The flaw of not being Kåñëa conscious is clearly stated herein. As there is

punishment for disobedience to the order of the supreme executive head, so

there is certainly punishment for disobedience to the order of the Supreme

Personality of Godhead. A disobedient person, however great he may be, is

ignorant of his own self, and of the Supreme Brahman, Paramätmä and the

Personality of Godhead, due to a vacant heart. Therefore there is no hope of

perfection of life for him.

TEXT 33

Sad*Xa& ceíTae SvSYaa" Pa[k*-TaejaRNavaNaiPa )

Pa[k*-iTa& YaaiNTa >aUTaaiNa iNaGa]h" ik&- k-irZYaiTa )) 33 ))

sadåçaà ceñöate svasyäù

prakåter jïänavän api

prakåtià yänti bhütäni

nigrahaù kià kariñyati

SYNONYMS

sadåçam—accordingly; ceñöate—tries; svasyäù—by his own; prakåteù—modes

of nature; jïäna-vän—learned; api—although; prakåtim—nature;

yänti—undergo; bhütäni—all living entities; nigrahaù—repression;

kim—what; kariñyati—can do.

TRANSLATION

Even a man of knowledge acts according to his own nature, for everyone

follows the nature he has acquired from the three modes. What can repression

accomplish?

PURPORT

Unless one is situated on the transcendental platform of Kåñëa

consciousness, he cannot get free from the influence of the modes of material

nature, as it is confirmed by the Lord in the Seventh Chapter (7.14).

Therefore, even for the most highly educated person on the mundane plane, it

is impossible to get out of the entanglement of mäyä simply by theoretical

knowledge, or by separating the soul from the body. There are many so-called

spiritualists who outwardly pose as advanced in the science but inwardly or

privately are completely under particular modes of nature which they are

unable to surpass. Academically, one may be very learned, but because of his

long association with material nature, he is in bondage. Kåñëa consciousness

helps one to get out of the material entanglement, even though one may be

engaged in his prescribed duties in terms of material existence. Therefore,

without being fully in Kåñëa consciousness, one should not give up his

occupational duties. No one should suddenly give up his prescribed duties and

become a so-called yogé or transcendentalist artificially. It is better to be

situated in one’s position and to try to attain Kåñëa consciousness under

superior training. Thus one may be freed from the clutches of Kåñëa’s mäyä.

TEXT 34

wiNd]YaSYaeiNd]YaSYaaQaeR raGaÜezaE VYaviSQaTaaE )

TaYaaeNaR vXaMaaGaC^etaaE ùSYa PairPaiNQaNaaE )) 34 ))

indriyasyendriyasyärthe

räga-dveñau vyavasthitau

tayor na vaçam ägacchet

tau hy asya paripanthinau

SYNONYMS

indriyasya—of the senses; indriyasya arthe—in the sense objects;

räga—attachment; dveñau—also detachment; vyavasthitau—put under

regulations; tayoù—of them; na—never; vaçam—control; ägacchet—one

should come; tau—those; hi—certainly; asya—his; paripanthinau—stumbling

blocks.

TRANSLATION

There are principles to regulate attachment and aversion pertaining to the

senses and their objects. One should not come under the control of such

attachment and aversion, because they are stumbling blocks on the path of

self-realization.

PURPORT

Those who are in Kåñëa consciousness are naturally reluctant to engage in

material sense gratification. But those who are not in such consciousness

should follow the rules and regulations of the revealed scriptures. Unrestricted

sense enjoyment is the cause of material encagement, but one who follows the

rules and regulations of the revealed scriptures does not become entangled by

the sense objects. For example, sex enjoyment is a necessity for the

conditioned soul, and sex enjoyment is allowed under the license of marriage

ties. According to scriptural injunctions, one is forbidden to engage in sex

relationships with any women other than one’s wife. All other women are to

be considered as one’s mother. But in spite of such injunctions, a man is still

inclined to have sex relationships with other women. These propensities are to

be curbed; otherwise they will be stumbling blocks on the path of

self-realization. As long as the material body is there, the necessities of the

material body are allowed, but under rules and regulations. And yet, we should

not rely upon the control of such allowances. One has to follow those rules and

regulations, unattached to them, because practice of sense gratification under

regulations may also lead one to go astray—as much as there is always the

chance of an accident, even on the royal roads. Although they may be very

carefully maintained, no one can guarantee that there will be no danger even

on the safest road. The sense enjoyment spirit has been current a very long,

long time, owing to material association. Therefore, in spite of regulated sense

enjoyment, there is every chance of falling down; therefore any attachment

for regulated sense enjoyment must also be avoided by all means. But

attachment to Kåñëa consciousness, or acting always in the loving service of

Kåñëa, detaches one from all kinds of sensory activities. Therefore, no one

should try to be detached from Kåñëa consciousness at any stage of life. The

whole purpose of detachment from all kinds of sense attachment is ultimately

to become situated on the platform of Kåñëa consciousness.

TEXT 35

é[eYaaNSvDaMaaeR ivGau<a" ParDaMaaRTSvNauiïTaaTa( )

SvDaMaeR iNaDaNa& é[eYa" ParDaMaaeR >aYaavh" )) 35 ))

çreyän sva-dharmo viguëaù

para-dharmät sv-anuñöhität

sva-dharme nidhanaà çreyaù

para-dharmo bhayävahaù

SYNONYMS

çreyän—far better; sva-dharmaù—one’s prescribed duties; viguëaù—even

faulty; para-dharmät—than duties mentioned for others;

su-anuñöhität—perfectly done; sva-dharme—in one’s prescribed duties;

nidhanam—destruction; çreyaù—better; para-dharmaù—duties prescribed for

others; bhaya-ävahaù—dangerous.

TRANSLATION

It is far better to discharge one’s prescribed duties, even though faultily,

than another’s duties perfectly. Destruction in the course of performing one’s

own duty is better than engaging in another’s duties, for to follow another’s

path is dangerous.

PURPORT

One should therefore discharge his prescribed duties in full Kåñëa

consciousness rather than those prescribed for others. Materially, prescribed

duties are duties enjoined according to one’s psychophysical condition, under

the spell of the modes of material nature. Spiritual duties are as ordered by the

spiritual master for the transcendental service of Kåñëa. But whether material

or spiritual, one should stick to his prescribed duties even up to death, rather

than imitate another’s prescribed duties. Duties on the spiritual platform and

duties on the material platform may be different, but the principle of following

the authorized direction is always good for the performer. When one is under

the spell of the modes of material nature, one should follow the prescribed

rules for his particular situation and should not imitate others. For example, a

brähmaëa, who is in the mode of goodness, is nonviolent, whereas a kñatriya,

who is in the mode of passion, is allowed to be violent. As such, for a kñatriya it

is better to be vanquished following the rules of violence than to imitate a

brähmaëa who follows the principles of nonviolence. Everyone has to cleanse

his heart by a gradual process, not abruptly. However, when one transcends

the modes of material nature and is fully situated in Kåñëa consciousness, he

can perform anything and everything under the direction of a bona fide

spiritual master. In that complete stage of Kåñëa consciousness, the kñatriya

may act as a brähmaëa, or a brähmaëa may act as a kñatriya. In the

transcendental stage, the distinctions of the material world do not apply. For

example, Viçvämitra was originally a kñatriya, but later on he acted as a

brähmaëa, whereas Paraçuräma was a brähmaëa but later on he acted as a

kñatriya. Being transcendentally situated, they could do so; but as long as one is

on the material platform, he must perform his duties according to the modes of

material nature. At the same time, he must have a full sense of Kåñëa

consciousness.

TEXT 36

AJauRNa ovac

AQa ke-Na Pa[Yau¢-ae_Ya& PaaPa& criTa PaUåz" )

AiNaC^àiPa vaZ<aeRYa bl/aidv iNaYaaeiJaTa" )) 36 ))

arjuna uväca

atha kena prayukto ’yaà

päpaà carati püruñaù

anicchann api värñëeya

baläd iva niyojitaù

SYNONYMS

arjunaù uväca—Arjuna said; atha—then; kena—by what;

prayuktaù—impelled; ayam—one; päpam—sins; carati—does; püruñaù—a

man; anicchan—without desiring; api—although; värñëeya—O descendant of

Våñëi; balät—by force; iva—as if; niyojitaù—engaged.

TRANSLATION

Arjuna said: O descendant of Våñëi, by what is one impelled to sinful acts,

even unwillingly, as if engaged by force?

PURPORT

A living entity, as part and parcel of the Supreme, is originally spiritual,

pure, and free from all material contaminations. Therefore, by nature he is not

subject to the sins of the material world. But when he is in contact with the

material nature, he acts in many sinful ways without hesitation, and sometimes

even against his will. As such, Arjuna’s question to Kåñëa is very sanguine, as

to the perverted nature of the living entities. Although the living entity

sometimes does not want to act in sin, he is still forced to act. Sinful actions

are not, however, impelled by the Supersoul within, but are due to another

cause, as the Lord explains in the next verse.

TEXT 37

é[q>aGavaNauvac

k-aMa Wz §-aeDa Wz rJaaeGau<aSaMauÙv" )

MahaXaNaae MahaPaaPMaa ivÖyeNaiMah vEir<aMa( )) 37 ))

çré-bhagavän uväca

käma eña krodha eña

rajo-guëa-samudbhavaù

mahäçano mahä-päpmä

viddhy enam iha vairiëam

SYNONYMS

çri-bhagavän uväca—the Personality of Godhead said; kämaù—lust;

eñaù—this; krodhaù—wrath; eñaù—this; rajaù-guëa—the mode of passion;

samudbhavaù—born of; mahä-açanaù—all-devouring; mahä-päpmä—greatly

sinful; viddhi—know; enam—this; iha—in the material world;

vairiëam—greatest enemy.

TRANSLATION

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is

born of contact with the material mode of passion and later transformed into

wrath, and which is the all-devouring sinful enemy of this world.

PURPORT

When a living entity comes in contact with the material creation, his

eternal love for Kåñëa is transformed into lust, in association with the mode of

passion. Or, in other words, the sense of love of God becomes transformed into

lust, as milk in contact with sour tamarind is transformed into yogurt. Then

again, when lust is unsatisfied, it turns into wrath; wrath is transformed into

illusion, and illusion continues the material existence. Therefore, lust is the

greatest enemy of the living entity, and it is lust only which induces the pure

living entity to remain entangled in the material world. Wrath is the

manifestation of the mode of ignorance; these modes exhibit themselves as

wrath and other corollaries. If, therefore, the mode of passion, instead of being

degraded into the mode of ignorance, is elevated to the mode of goodness by

the prescribed method of living and acting, then one can be saved from the

degradation of wrath by spiritual attachment.

The Supreme Personality of Godhead expanded Himself into many for His

ever-increasing spiritual bliss, and the living entities are parts and parcels of

this spiritual bliss. They also have partial independence, but by misuse of their

independence, when the service attitude is transformed into the propensity for

sense enjoyment, they come under the sway of lust. This material creation is

created by the Lord to give facility to the conditioned souls to fulfill these

lustful propensities, and when completely baffled by prolonged lustful

activities, the living entities begin to inquire about their real position.

This inquiry is the beginning of the Vedänta-sütras, wherein it is said,

athäto brahma jijïäsä: one should inquire into the Supreme. And the Supreme

is defined in Çrémad-Bhägavatam as janmädy asya yato ’nvayäd itarataç ca, or,

“The origin of everything is the Supreme Brahman.” Therefore the origin of

lust is also in the Supreme. If, therefore, lust is transformed into love for the

Supreme, or transformed into Kåñëa consciousness—or, in other words,

desiring everything for Kåñëa—then both lust and wrath can be spiritualized.

Hanumän, the great servitor of Lord Räma, exhibited his wrath by burning the

golden city of Rävaëa, but by doing so he became the greatest devotee of the

Lord. Here also, in Bhagavad-gétä, the Lord induces Arjuna to engage his wrath

upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath,

when they are employed in Kåñëa consciousness, become our friends instead of

our enemies.

TEXT 38

DaUMaeNaaiv]YaTae viöYaRQaadXaaeR Male/Na c )

YaQaaeLbeNaav*Taae Ga>aRSTaQaa TaeNaedMaav*TaMa( )) 38 ))

dhümenävriyate vahnir

yathädarço malena ca

yatholbenävåto garbhas

tathä tenedam ävåtam

SYNONYMS

dhümena—by smoke; ävriyate—is covered; vahniù—fire; yathä—just as;

ädarçaù—mirror; malena—by dust; ca—also; yathä—just as; ulbena—by the

womb; ävåtaù—is covered; garbhaù—embryo; tathä—so; tena—by that lust;

idam—this; ävåtam—is covered.

TRANSLATION

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo

is covered by the womb, the living entity is similarly covered by different

degrees of this lust.

PURPORT

There are three degrees of covering of the living entity by which his pure

consciousness is obscured. This covering is but lust under different

manifestations like smoke in the fire, dust on the mirror, and the womb about

the embryo. When lust is compared to smoke, it is understood that the fire of

the living spark can be a little perceived. In other words, when the living

entity exhibits his Kåñëa consciousness slightly, he may be likened to the fire

covered by smoke. Although fire is necessary where there is smoke, there is no

overt manifestation of fire in the early stage. This stage is like the beginning of

Kåñëa consciousness. The dust on the mirror refers to a cleansing process of

the mirror of the mind by so many spiritual methods. The best process is to

chant the holy names of the Lord. The embryo covered by the womb is an

analogy illustrating a helpless position, for the child in the womb is so helpless

that he cannot even move. This stage of living condition can be compared to

that of the trees. The trees are also living entities, but they have been put in

such a condition of life by such a great exhibition of lust that they are almost

void of all consciousness. The covered mirror is compared to the birds and

beasts, and the smoke-covered fire is compared to the human being. In the

form of a human being, the living entity may revive a little Kåñëa

consciousness, and, if he makes further development, the fire of spiritual life

can be kindled in the human form of life. By careful handling of the smoke in

the fire, fire can be made to blaze. Therefore the human form of life is a

chance for the living entity to escape the entanglement of material existence.

In the human form of life, one can conquer the enemy, lust, by cultivation of

Kåñëa consciousness under able guidance.

TEXT 39

Aav*Ta& jaNaMaeTaeNa jaiNaNaae iNaTYavEir<aa )

k-aMaæPae<a k-aENTaeYa duZPaUre<aaNale/Na c )) 39 ))

ävåtaà jïänam etena

jïänino nitya-vairiëä

käma-rüpeëa kaunteya

duñpüreëänalena ca

SYNONYMS

ävåtam—covered; jïänam—pure consciousness; etena—by this; jïäninaù—of

the knower; nitya-vairiëä—by the eternal enemy; käma-rüpeëa—in the form

of lust; kaunteya—O son of Kunté; duñpüreëa—never to be satisfied;

analena—by the fire; ca—also.

TRANSLATION

Thus the wise living entity’s pure consciousness becomes covered by his

eternal enemy in the form of lust, which is never satisfied and which burns like

fire.

PURPORT

It is said in the Manu-småti that lust cannot be satisfied by any amount of

sense enjoyment, just as fire is never extinguished by a constant supply of fuel.

In the material world, the center of all activities is sex, and thus this material

world is called maithunya-ägära, or the shackles of sex life. In the ordinary

prison house, criminals are kept within bars; similarly, the criminals who are

disobedient to the laws of the Lord are shackled by sex life. Advancement of

material civilization on the basis of sense gratification means increasing the

duration of the material existence of a living entity. Therefore, this lust is the

symbol of ignorance by which the living entity is kept within the material

world. While one enjoys sense gratification, it may be that there is some

feeling of happiness, but actually that so-called feeling of happiness is the

ultimate enemy of the sense enjoyer.

TEXT 40

wiNd]Yaai<a MaNaae buiÖrSYaaiDaïaNaMauCYaTae )

WTaEivRMaaehYaTYaez jaNaMaav*TYa deihNaMa( )) 40 ))

indriyäëi mano buddhir

asyädhiñöhänam ucyate

etair vimohayaty eña

jïänam ävåtya dehinam

SYNONYMS

indriyäëi—the senses; manaù—the mind; buddhiù—the intelligence; asya—of

this lust; adhiñöhänam—sitting place; ucyate—is called; etaiù—by all these;

vimohayati—bewilders; eñaù—this lust; jïänam—knowledge;

ävåtya—covering; dehinam—of the embodied.

TRANSLATION

The senses, the mind and the intelligence are the sitting places of this lust.

Through them lust covers the real knowledge of the living entity and bewilders

him.

PURPORT

The enemy has captured different strategic positions in the body of the

conditioned soul, and therefore Lord Kåñëa is giving hints of those places, so

that one who wants to conquer the enemy may know where he can be found.

Mind is the center of all the activities of the senses, and thus when we hear

about sense objects the mind generally becomes a reservoir of all ideas of sense

gratification; and, as a result, the mind and the senses become the repositories

of lust. Next, the intelligence department becomes the capital of such lustful

propensities. Intelligence is the immediate next-door neighbor of the spirit

soul. Lusty intelligence influences the spirit soul to acquire the false ego and

identify itself with matter, and thus with the mind and senses. The spirit soul

becomes addicted to enjoying the material senses and mistakes this as true

happiness. This false identification of the spirit soul is very nicely explained in

the

Çrémad-Bhägavatam

(10.84.13):

yasyätma-buddhiù kuëape tri-dhätuke

sva-dhéù kalaträdiñu bhauma ijya-dhéù

yat-tértha-buddhiù salile na karhicij

janeñv abhijïeñu sa eva go-kharaù

“A human being who identifies this body made of three elements with his

self, who considers the by-products of the body to be his kinsmen, who

considers the land of birth worshipable, and who goes to the place of

pilgrimage simply to take a bath rather than meet men of transcendental

knowledge there, is to be considered like an ass or a cow.

TEXT 41

TaSMaatviMaiNd]Yaa<YaadaE iNaYaMYa >arTazR>a )

PaaPMaaNa& Pa[Jaih ùeNa& jaNaivjaNaNaaXaNaMa( )) 41 ))

tasmät tvam indriyäëy ädau

niyamya bharatarñabha

päpmänaà prajahi hy enaà

jïäna-vijïäna-näçanam

SYNONYMS

tasmät—therefore; tvam—you; indriyäëi—senses; ädau—in the beginning;

niyamya—by regulating; bharata-åñabha—O chief amongst the descendants of

Bharata; päpmänam—the great symbol of sin; prajahi—curb; hi—certainly;

enam—this; jïäna—of knowledge; vijïäna—and scientific knowledge of the

pure soul; näçanam—the destroyer.

TRANSLATION

Therefore, O Arjuna, best of the Bhäratas, in the very beginning curb this

great symbol of sin [lust] by regulating the senses, and slay this destroyer of

knowledge and self-realization.

PURPORT

The Lord advised Arjuna to regulate the senses from the very beginning so

that he could curb the greatest sinful enemy, lust, which destroys the urge for

self-realization and specific knowledge of the self. Jïäna refers to knowledge of

self as distinguished from non-self, or in other words, knowledge that the spirit

soul is not the body. Vijïäna refers to specific knowledge of the spirit soul’s

constitutional position and his relationship to the Supreme Soul. It is

explained thus in the

Çrémad-Bhägavatam

(2.9.31):

jïänaà parama-guhyaà me

yad vijïäna-samanvitam

sa-rahasyaà tad-aìgaà ca

gåhäëa gaditaà mayä

“The knowledge of the self and Supreme Self is very confidential and

mysterious, but such knowledge and specific realization can be understood if

explained with their various aspects by the Lord Himself.” Bhagavad-gétä gives

us that general and specific knowledge of the self. The living entities are parts

and parcels of the Lord, and therefore they are simply meant to serve the Lord.

This consciousness is called Kåñëa consciousness. So, from the very beginning

of life one has to learn this Kåñëa consciousness, and thereby one may become

fully Kåñëa conscious and act accordingly.

Lust is only the perverted reflection of the love of God which is natural for

every living entity. But if one is educated in Kåñëa consciousness from the very

beginning, that natural love of God cannot deteriorate into lust. When love of

God deteriorates into lust, it is very difficult to return to the normal condition.

Nonetheless, Kåñëa consciousness is so powerful that even a late beginner can

become a lover of God by following the regulative principles of devotional

service. So, from any stage of life, or from the time of understanding its

urgency, one can begin regulating the senses in Kåñëa consciousness,

devotional service of the Lord, and turn the lust into love of Godhead—the

highest perfectional stage of human life.

TEXT 42

wiNd]Yaai<a Para<YaahuiriNd]Yae>Ya" Par& MaNa" )

MaNaSaSTau Para buiÖYaaeR buÖe" ParTaSTau Sa" )) 42 ))

indriyäëi paräëy ähur

indriyebhyaù paraà manaù

manasas tu parä buddhir

yo buddheù paratas tu saù

SYNONYMS

indriyäëi—senses; paräëi—superior; ähuù—are said; indriyebhyaù—more than

the senses; param—superior; manaù—the mind; manasaù—more than the

mind; tu—also; parä—superior; buddhiù—intelligence; yaù—who;

buddheù—more than the intelligence; parataù—superior; tu—but; saù—he.

TRANSLATION

The working senses are superior to dull matter; mind is higher than the

senses; intelligence is still higher than the mind; and he [the soul] is even

higher than the intelligence.

PURPORT

The senses are different outlets for the activities of lust. Lust is reserved

within the body, but it is given vent through the senses. Therefore, the senses

are superior to the body as a whole. These outlets are not in use when there is

superior consciousness, or Kåñëa consciousness. In Kåñëa consciousness the

soul makes direct connection with the Supreme Personality of Godhead;

therefore the hierarchy of bodily functions, as described here, ultimately ends

in the Supreme Soul. Bodily action means the functions of the senses, and

stopping the senses means stopping all bodily actions. But since the mind is

active, then even though the body may be silent and at rest, the mind will

act—as it does during dreaming. But above the mind is the determination of

the intelligence, and above the intelligence is the soul proper. If, therefore, the

soul is directly engaged with the Supreme, naturally all other subordinates,

namely, the intelligence, mind and senses, will be automatically engaged. In

the Kaöha Upaniñad there is a similar passage, in which it is said that the

objects of sense gratification are superior to the senses, and mind is superior to

the sense objects. If, therefore, the mind is directly engaged in the service of

the Lord constantly, then there is no chance that the senses will become

engaged in other ways. This mental attitude has already been explained. paraà

dåñövä nivartate. If the mind is engaged in the transcendental service of the

Lord, there is no chance of its being engaged in the lower propensities. In the

Kaöha Upaniñad the soul has been described as mahän, the great. Therefore the

soul is above all—namely, the sense objects, the senses, the mind and the

intelligence. Therefore, directly understanding the constitutional position of

the soul is the solution of the whole problem.

With intelligence one has to seek out the constitutional position of the soul

and then engage the mind always in Kåñëa consciousness. That solves the

whole problem. A neophyte spiritualist is generally advised to keep aloof from

the objects of the senses. But aside from that, one has to strengthen the mind

by use of intelligence. If by intelligence one engages one’s mind in Kåñëa

consciousness, by complete surrender unto the Supreme Personality of

Godhead, then, automatically, the mind becomes stronger, and even though

the senses are very strong, like serpents, they will be no more effective than

serpents with broken fangs. But even though the soul is the master of

intelligence and mind, and the senses also, still, unless it is strengthened by

association with Kåñëa in Kåñëa consciousness, there is every chance of falling

down due to the agitated mind.

TEXT 43

Wv& buÖe" Par& bud(ßa Sa&STa>YaaTMaaNaMaaTMaNaa )

Jaih Xa}au& Mahabahae k-aMaæPa& duraSadMa( )) 43 ))

evaà buddheù paraà buddhvä

saàstabhyätmänam ätmanä

jahi çatruà mahä-bäho

käma-rüpaà duräsadam

SYNONYMS

evam—thus; buddheù—to intelligence; param—superior; buddhvä—knowing;

saàstabhya—by steadying; ätmänam—the mind; ätmanä—by deliberate

intelligence; jahi—conquer; çatrum—the enemy; mahä-bäho—O

mighty-armed one; käma-rüpam—in the form of lust; duräsadam—formidable.

TRANSLATION

Thus knowing oneself to be transcendental to the material senses, mind and

intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate

spiritual intelligence [Kåñëa consciousness] and thus—by spiritual

strength—conquer this insatiable enemy known as lust.

PURPORT

This Third Chapter of the Bhagavad-gétä is conclusively directive to Kåñëa

consciousness by knowing oneself as the eternal servitor of the Supreme

Personality of Godhead, without considering impersonal voidness the ultimate

end. In the material existence of life, one is certainly influenced by

propensities for lust and desire for dominating the resources of material

nature. Desire for overlording and for sense gratification is the greatest enemy

of the conditioned soul; but by the strength of Kåñëa consciousness, one can

control the material senses, the mind and the intelligence. One may not give

up work and prescribed duties all of a sudden; but by gradually developing

Kåñëa consciousness, one can be situated in a transcendental position without

being influenced by the material senses and the mind—by steady intelligence

directed toward one’s pure identity. This is the sum total of this chapter. In the

immature stage of material existence, philosophical speculations and artificial

attempts to control the senses by the so-called practice of yogic postures can

never help a man toward spiritual life. He must be trained in Kåñëa

consciousness by higher intelligence.

Thus end the Bhaktivedanta Purports to the Third Chapter of the Çrémad

Bhagavad-gétä in the matter of Karma-yoga, or the Discharge of One’s Prescribed

Duty in Kåñëa Consciousness.

- CHAPTER 4 -

Transcendental Knowledge

TEXT 1

é[q>aGavaNauvac

wMa& ivvSvTae YaaeGa& Pa[ae¢-vaNahMaVYaYaMa( )

ivvSvaNMaNave Pa[ah MaNauir+vak-ve_b]vqTa( )) 1 ))

çré-bhagavän uväca

imaà vivasvate yogaà

proktavän aham avyayam

vivasvän manave präha

manur ikñväkave ’bravét

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; imam—this;

vivasvate—unto the sun-god; yogam—the science of one’s relationship to the

Supreme; proktavän—instructed; aham—I; avyayam—imperishable;

vivasvän—Vivasvän (the sun-god’s name); manave—unto the father of

mankind (of the name Vaivasvata); präha—told; manuù—the father of

mankind; ikñväkave—unto King Ikñväku; abravét—said.

TRANSLATION

The Personality of Godhead, Lord Çré Kåñëa, said: I instructed this

imperishable science of yoga to the sun-god, Vivasvän, and Vivasvän instructed

it to Manu, the father of mankind, and Manu in turn instructed it to Ikñväku.

PURPORT

Herein we find the history of the Bhagavad-gétä traced from a remote time

when it was delivered to the royal order of all planets, beginning from the sun

planet. The kings of all planets are especially meant for the protection of the

inhabitants, and therefore the royal order should understand the science of

Bhagavad-gétä in order to be able to rule the citizens and protect them from

material bondage to lust. Human life is meant for cultivation of spiritual

knowledge, in eternal relationship with the Supreme Personality of Godhead,

and the executive heads of all states and all planets are obliged to impart this

lesson to the citizens by education, culture and devotion. In other words, the

executive heads of all states are intended to spread the science of Kåñëa

consciousness so that the people may take advantage of this great science and

pursue a successful path, utilizing the opportunity of the human form of life.

In this millennium, the sun-god is known as Vivasvän, the king of the sun,

which is the origin of all planets within the solar system. In the

Brahma-saàhitä

(5.52) it is stated:

yac-cakñur eña savitä sakala-grahäëäà

räjä samasta-sura-mürtir açeña-tejäù

yasyäjïayä bhramati sambhåta-käla-cakro

govindam ädi-puruñaà tam ahaà bhajämi

“Let me worship,” Lord Brahmä said, “the Supreme Personality of Godhead,

Govinda [Kåñëa], who is the original person and under whose order the sun,

which is the king of all planets, is assuming immense power and heat. The sun

represents the eye of the Lord and traverses its orbit in obedience to His

order.”

The sun is the king of the planets, and the sun-god (at present of the name

Vivasvän) rules the sun planet, which is controlling all other planets by

supplying heat and light. He is rotating under the order of Kåñëa, and Lord

Kåñëa originally made Vivasvän His first disciple to understand the science of

Bhagavad-gétä. The Gétä is not, therefore, a speculative treatise for the

insignificant mundane scholar but is a standard book of knowledge coming

down from time immemorial.

In the Mahäbhärata (

Çänti-parva

348.51–52) we can trace out the history of

the Gétä as follows:

tretä-yugädau ca tato

vivasvän manave dadau

manuç ca loka-bhåty-arthaà

sutäyekñväkave dadau

ikñväkuëä ca kathito

vyäpya lokän avasthitaù

“In the beginning of the millennium known as Tretä-yuga this science of

the relationship with the Supreme was delivered by Vivasvän to Manu. Manu,

being the father of mankind, gave it to his son Mahäräja Ikñväku, the king of

this earth planet and forefather of the Raghu dynasty, in which Lord

Rämacandra appeared.” Therefore, Bhagavad-gétä existed in human society

from the time of Mahäräja Ikñväku.

At the present moment we have just passed through five thousand years of

the Kali-yuga, which lasts 432,000 years. Before this there was Dväpara-yuga

(800,000 years), and before that there was Tretä-yuga (1,200,000 years). Thus,

some 2,005,000 years ago, Manu spoke the Bhagavad-gétä to his disciple and son

Mahäräja Ikñväku, the king of this planet earth. The age of the current Manu

is calculated to last some 305,300,000 years, of which 120,400,000 have passed.

Accepting that before the birth of Manu the Gétä was spoken by the Lord to

His disciple the sun-god Vivasvän, a rough estimate is that the Gétä was spoken

at least 120,400,000 years ago; and in human society it has been extant for two

million years. It was respoken by the Lord again to Arjuna about five thousand

years ago. That is the rough estimate of the history of the Gétä, according to

the Gétä itself and according to the version of the speaker, Lord Çré Kåñëa. It

was spoken to the sun-god Vivasvän because he is also a kñatriya and is the

father of all kñatriyas who are descendants of the sun-god, or the sürya-vaàça

kñatriyas. Because Bhagavad-gétä is as good as the Vedas, being spoken by the

Supreme Personality of Godhead, this knowledge is apauruñeya, superhuman.

Since the Vedic instructions are accepted as they are, without human

interpretation, the Gétä must therefore be accepted without mundane

interpretation. The mundane wranglers may speculate on the Gétä in their

own ways, but that is not Bhagavad-gétä as it is. Therefore, Bhagavad-gétä has to

be accepted as it is, from the disciplic succession, and it is described herein

that the Lord spoke to the sun-god, the sun-god spoke to his son Manu and

Manu spoke to his son Ikñväku.

TEXT 2

Wv& ParMParaPa[aáiMaMa& raJazRYaae ivdu" )

Sa k-ale/Naeh MahTaa YaaeGaae Naí" ParNTaPa )) 2 ))

evaà paramparä-präptam

imaà räjarñayo viduù

sa käleneha mahatä

yogo nañöaù parantapa

SYNONYMS

evam—thus; paramparä—by disciplic succession; präptam—received;

imam—this science; räja-åñayaù—the saintly kings; viduù—understood;

saù—that knowledge; kälena—in the course of time; iha—in this world;

mahatä—great; yogaù—the science of one’s relationship with the Supreme;

nañöaù—scattered; parantapa—O Arjuna, subduer of the enemies.

TRANSLATION

This supreme science was thus received through the chain of disciplic

succession, and the saintly kings understood it in that way. But in course of

time the succession was broken, and therefore the science as it is appears to be

lost.

PURPORT

It is clearly stated that the Gétä was especially meant for the saintly kings

because they were to execute its purpose in ruling over the citizens. Certainly

Bhagavad-gétä was never meant for the demonic persons, who would dissipate

its value for no one’s benefit and would devise all types of interpretations

according to personal whims. As soon as the original purpose was scattered by

the motives of the unscrupulous commentators, there arose the need to

reestablish the disciplic succession. Five thousand years ago it was detected by

the Lord Himself that the disciplic succession was broken, and therefore He

declared that the purpose of the Gétä appeared to be lost. In the same way, at

the present moment also there are so many editions of the Gétä (especially in

English), but almost all of them are not according to authorized disciplic

succession. There are innumerable interpretations rendered by different

mundane scholars, but almost all of them do not accept the Supreme

Personality of Godhead, Kåñëa, although they make a good business on the

words of Çré Kåñëa. This spirit is demonic, because demons do not believe in

God but simply enjoy the property of the Supreme. Since there is a great need

of an edition of the Gétä in English, as it is received by the paramparä

(disciplic succession) system, an attempt is made herewith to fulfill this great

want. Bhagavad-gétä—accepted as it is—is a great boon to humanity; but if it is

accepted as a treatise of philosophical speculations, it is simply a waste of time.

TEXT 3

Sa WvaYa& MaYaa Tae_Û YaaeGa" Pa[ae¢-" PauraTaNa" )

>a¢-ae_iSa Mae Sa%a ceiTa rhSYa& ùeTadutaMaMa( )) 3 ))

sa eväyaà mayä te ’dya

yogaù proktaù purätanaù

bhakto ’si me sakhä ceti

rahasyaà hy etad uttamam

SYNONYMS

saù—the same; eva—certainly; ayam—this; mayä—by Me; te—unto you;

adya—today; yogaù—the science of yoga; proktaù—spoken; purätanaù—very

old; bhaktaù—devotee; asi—you are; me—My; sakhä—friend; ca—also;

iti—therefore; rahasyam—mystery; hi—certainly; etat—this;

uttamam—transcendental.

TRANSLATION

That very ancient science of the relationship with the Supreme is today told

by Me to you because you are My devotee as well as My friend and can

therefore understand the transcendental mystery of this science.

PURPORT

There are two classes of men, namely the devotee and the demon. The Lord

selected Arjuna as the recipient of this great science owing to his being a

devotee of the Lord, but for the demon it is not possible to understand this

great mysterious science. There are a number of editions of this great book of

knowledge. Some of them have commentaries by the devotees, and some of

them have commentaries by the demons. Commentation by the devotees is

real, whereas that of the demons is useless. Arjuna accepts Çré Kåñëa as the

Supreme Personality of Godhead, and any commentary on the Gétä following

in the footsteps of Arjuna is real devotional service to the cause of this great

science. The demonic, however, do not accept Lord Kåñëa as He is. Instead

they concoct something about Kåñëa and mislead general readers from the

path of Kåñëa’s instructions. Here is a warning about such misleading paths.

One should try to follow the disciplic succession from Arjuna, and thus be

benefitted by this great science of Çrémad Bhagavad-gétä.

TEXT 4

AJauRNa ovac

APar& >avTaae JaNMa Par& JaNMa ivvSvTa" )

k-QaMaeTaiÜJaaNaqYaa& TvMaadaE Pa[ae¢-vaiNaiTa )) 4 ))

arjuna uväca

aparaà bhavato janma

paraà janma vivasvataù

katham etad vijänéyäà

tvam ädau proktavän iti

SYNONYMS

arjunaù uväca—Arjuna said; aparam—junior; bhavataù—Your; janma—birth;

param—superior; janma—birth; vivasvataù—of the sun-god; katham—how;

etat—this; vijänéyäm—shall I understand; tvam—You; ädau—in the

beginning; proktavän—instructed; iti—thus.

TRANSLATION

Arjuna said: The sun-god Vivasvän is senior by birth to You. How am I to

understand that in the beginning You instructed this science to him?

PURPORT

Arjuna is an accepted devotee of the Lord, so how could he not believe

Kåñëa’s words? The fact is that Arjuna is not inquiring for himself but for

those who do not believe in the Supreme Personality of Godhead or for the

demons who do not like the idea that Kåñëa should be accepted as the Supreme

Personality of Godhead; for them only Arjuna inquires on this point, as if he

were himself not aware of the Personality of Godhead, or Kåñëa. As it will be

evident from the Tenth Chapter, Arjuna knew perfectly well that Kåñëa is the

Supreme Personality of Godhead, the fountainhead of everything and the last

word in transcendence. Of course, Kåñëa also appeared as the son of Devaké on

this earth. How Kåñëa remained the same Supreme Personality of Godhead,

the eternal original person, is very difficult for an ordinary man to understand.

Therefore, to clarify this point, Arjuna put this question before Kåñëa so that

He Himself could speak authoritatively. That Kåñëa is the supreme authority is

accepted by the whole world, not only at present but from time immemorial,

and the demons alone reject Him. Anyway, since Kåñëa is the authority

accepted by all, Arjuna put this question before Him in order that Kåñëa would

describe Himself without being depicted by the demons, who always try to

distort Him in a way understandable to the demons and their followers. It is

necessary that everyone, for his own interest, know the science of Kåñëa.

Therefore, when Kåñëa Himself speaks about Himself, it is auspicious for all

the worlds. To the demons, such explanations by Kåñëa Himself may appear to

be strange because the demons always study Kåñëa from their own standpoint,

but those who are devotees heartily welcome the statements of Kåñëa when

they are spoken by Kåñëa Himself. The devotees will always worship such

authoritative statements of Kåñëa because they are always eager to know more

and more about Him. The atheists, who consider Kåñëa an ordinary man, may

in this way come to know that Kåñëa is superhuman, that He is

sac-cid-änanda-vigraha [Bs. 5.1]—the eternal form of bliss and

knowledge—that He is transcendental, and that He is above the domination

of the modes of material nature and above the influence of time and space. A

devotee of Kåñëa, like Arjuna, is undoubtedly above any misunderstanding of

the transcendental position of Kåñëa. Arjuna’s putting this question before the

Lord is simply an attempt by the devotee to defy the atheistic attitude of

persons who consider Kåñëa to be an ordinary human being, subject to the

modes of material nature.

TEXT 5

é[q>aGavaNauvac

bhUiNa Mae VYaTaqTaaiNa JaNMaaiNa Tav caJauRNa )

TaaNYah& ved SavaRi<a Na Tv& veTQa ParNTaPa )) 5 ))

çré-bhagavän uväca

bahüni me vyatétäni

janmäni tava cärjuna

täny ahaà veda sarväëi

na tvaà vettha parantapa

SYNONYMS

çré-bhagavän uväca—the Personality of Godhead said; bahüni—many; me—of

Mine; vyatétäni—have passed; janmäni—births; tava—of yours; ca—and also;

arjuna—O Arjuna; täni—those; aham—I; veda—do know; sarväëi—all;

na—not; tvam—you; vettha—know; parantapa—O subduer of the enemy.

TRANSLATION

The Personality of Godhead said: Many, many births both you and I have

passed. I can remember all of them, but you cannot, O subduer of the enemy!

PURPORT

In the

Brahma-saàhitä

(5.33) we have information of many, many

incarnations of the Lord. It is stated there:

advaitam acyutam anädim ananta-rüpam

ädyaà puräëa-puruñaà nava-yauvanaà ca

vedeñu durlabham adurlabham ätma-bhaktau

govindam ädi-puruñaà tam ahaà bhajämi

“I worship the Supreme Personality of Godhead, Govinda [Kåñëa], who is

the original person—absolute, infallible, without beginning. Although

expanded into unlimited forms, He is still the same original, the oldest, and the

person always appearing as a fresh youth. Such eternal, blissful, all-knowing

forms of the Lord are usually understood by the best Vedic scholars, but they

are always manifest to pure, unalloyed devotees.”

It is also stated in

Brahma-saàhitä

(5.39):

rämädi-mürtiñu kalä-niyamena tiñöhan

nänävatäram akarod bhuvaneñu kintu

kåñëaù svayaà samabhavat paramaù pumän yo

govindam ädi-puruñaà tam ahaà bhajämi

“I worship the Supreme Personality of Godhead, Govinda [Kåñëa], who is

always situated in various incarnations such as Räma, Nåsiàha and many

subincarnations as well, but who is the original Personality of Godhead known

as Kåñëa, and who incarnates personally also.”

In the Vedas also it is said that the Lord, although one without a second,

manifests Himself in innumerable forms. He is like the vaidurya stone, which

changes color yet still remains one. All those multiforms are understood by the

pure, unalloyed devotees, but not by a simple study of the Vedas (vedeñu

durlabham adurlabham ätma-bhaktau). Devotees like Arjuna are constant

companions of the Lord, and whenever the Lord incarnates, the associate

devotees also incarnate in order to serve the Lord in different capacities.

Arjuna is one of these devotees, and in this verse it is understood that some

millions of years ago when Lord Kåñëa spoke the Bhagavad-gétä to the sun-god

Vivasvän, Arjuna, in a different capacity, was also present. But the difference

between the Lord and Arjuna is that the Lord remembered the incident

whereas Arjuna could not remember. That is the difference between the

part-and-parcel living entity and the Supreme Lord. Although Arjuna is

addressed herein as the mighty hero who could subdue the enemies, he is

unable to recall what had happened in his various past births. Therefore, a

living entity, however great he may be in the material estimation, can never

equal the Supreme Lord. Anyone who is a constant companion of the Lord is

certainly a liberated person, but he cannot be equal to the Lord. The Lord is

described in the Brahma-saàhitä as infallible (acyuta), which means that He

never forgets Himself, even though He is in material contact. Therefore, the

Lord and the living entity can never be equal in all respects, even if the living

entity is as liberated as Arjuna. Although Arjuna is a devotee of the Lord, he

sometimes forgets the nature of the Lord, but by the divine grace a devotee can

at once understand the infallible condition of the Lord, whereas a nondevotee

or a demon cannot understand this transcendental nature. Consequently these

descriptions in the Gétä cannot be understood by demonic brains. Kåñëa

remembered acts which were performed by Him millions of years before, but

Arjuna could not, despite the fact that both Kåñëa and Arjuna are eternal in

nature. We may also note herein that a living entity forgets everything due to

his change of body, but the Lord remembers because He does not change His

sac-cid-änanda body. He is advaita, which means there is no distinction

between His body and Himself. Everything in relation to Him is

spirit—whereas the conditioned soul is different from his material body. And

because the Lord’s body and self are identical, His position is always different

from that of the ordinary living entity, even when He descends to the material

platform. The demons cannot adjust themselves to this transcendental nature

of the Lord, which the Lord Himself explains in the following verse.

TEXT 6

AJaae_iPa SaàVYaYaaTMaa >aUTaaNaaMaqìrae_iPa SaNa( )

Pa[k*-iTa& SvaMaiDaïaYa SaM>avaMYaaTMaMaaYaYaa )) 6 ))

ajo ’pi sann avyayätmä

bhütänäm éçvaro ’pi san

prakåtià sväm adhiñöhäya

sambhavämy ätma-mäyayä

SYNONYMS

ajaù—unborn; api—although; san—being so; avyaya—without deterioration;

ätmä—body; bhütänäm—of all those who are born; éçvaraù—the Supreme

Lord; api—although; san—being so; prakåtim—in the transcendental form;

sväm—of Myself; adhiñöhäya—being so situated; sambhavämi—I do incarnate;

ätma-mäyayä—by My internal energy.

TRANSLATION

Although I am unborn and My transcendental body never deteriorates, and

although I am the Lord of all living entities, I still appear in every millennium

in My original transcendental form.

PURPORT

The Lord has spoken about the peculiarity of His birth: although He may

appear like an ordinary person, He remembers everything of His many, many

past “births,” whereas a common man cannot remember what he has done

even a few hours before. If someone is asked what he did exactly at the same

time one day earlier, it would be very difficult for a common man to answer

immediately. He would surely have to dredge his memory to recall what he was

doing exactly at the same time one day before. And yet, men often dare claim

to be God, or Kåñëa. One should not be misled by such meaningless claims.

Then again, the Lord explains His prakåti, or His form. Prakåti means “nature,”

as well as svarüpa, or “one’s own form.” The Lord says that He appears in His

own body. He does not change His body, as the common living entity changes

from one body to another. The conditioned soul may have one kind of body in

the present birth, but he has a different body in the next birth. In the material

world, the living entity has no fixed body but transmigrates from one body to

another. The Lord, however, does not do so. Whenever He appears, He does so

in the same original body, by His internal potency. In other words, Kåñëa

appears in this material world in His original eternal form, with two hands,

holding a flute. He appears exactly in His eternal body, uncontaminated by

this material world. Although He appears in the same transcendental body and

is Lord of the universe, it still appears that He takes His birth like an ordinary

living entity. And although His body does not deteriorate like a material body,

it still appears that Lord Kåñëa grows from childhood to boyhood and from

boyhood to youth. But astonishingly enough He never ages beyond youth. At

the time of the Battle of Kurukñetra, He had many grandchildren at home; or,

in other words, He had sufficiently aged by material calculations. Still He

looked just like a young man twenty or twenty-five years old. We never see a

picture of Kåñëa in old age because He never grows old like us, although He is

the oldest person in the whole creation—past, present, and future. Neither His

body nor His intelligence ever deteriorates or changes. Therefore, it is clear

that in spite of His being in the material world, He is the same unborn, eternal

form of bliss and knowledge, changeless in His transcendental body and

intelligence. Factually, His appearance and disappearance is like the sun’s

rising, moving before us, and then disappearing from our eyesight. When the

sun is out of sight, we think that the sun is set, and when the sun is before our

eyes, we think that the sun is on the horizon. Actually, the sun is always in its

fixed position, but owing to our defective, insufficient senses, we calculate the

appearance and disappearance of the sun in the sky. And because Lord Kåñëa’s

appearance and disappearance are completely different from that of any

ordinary, common living entity, it is evident that He is eternal, blissful

knowledge by His internal potency—and He is never contaminated by

material nature. The Vedas also confirm that the Supreme Personality of

Godhead is unborn yet He still appears to take His birth in

multimanifestations. The Vedic supplementary literatures also confirm that

even though the Lord appears to be taking His birth, He is still without change

of body. In the Bhägavatam, He appears before His mother as Näräyaëa, with

four hands and the decorations of the six kinds of full opulences. His

appearance in His original eternal form is His causeless mercy, bestowed upon

the living entities so that they can concentrate on the Supreme Lord as He is,

and not on mental concoctions or imaginations, which the impersonalist

wrongly thinks the Lord’s forms to be. The word mäyä, or ätma-mäyä, refers to

the Lord’s causeless mercy, according to the Viçva-koça dictionary. The Lord is

conscious of all of His previous appearances and disappearances, but a common

living entity forgets everything about his past body as soon as he gets another

body. He is the Lord of all living entities because He performs wonderful and

superhuman activities while He is on this earth. Therefore, the Lord is always

the same Absolute Truth and is without differentiation between His form and

self, or between His quality and body. A question may now be raised as to why

the Lord appears and disappears in this world. This is explained in the next

verse.

TEXT 7

Yada Yada ih DaMaRSYa Gl/aiNa>aRviTa >aarTa )

A>YauTQaaNaMaDaMaRSYa TadaTMaaNa& Sa*JaaMYahMa( )) 7 ))

yadä yadä hi dharmasya

glänir bhavati bhärata

abhyutthänam adharmasya

tadätmänaà såjämy aham

SYNONYMS

yadä yadä—whenever and wherever; hi—certainly; dharmasya—of religion;

gläniù—discrepancies; bhavati—become manifested; bhärata—O descendant

of Bharata; abhyutthänam—predominance; adharmasya—of irreligion;

tadä—at that time; ätmänam—self; såjämi—manifest; aham—I.

TRANSLATION

Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligion—at that time I

descend Myself.

PURPORT

The word såjämi is significant herein. Såjämi cannot be used in the sense of

creation, because, according to the previous verse, there is no creation of the

Lord’s form or body, since all of the forms are eternally existent. Therefore,

såjämi means that the Lord manifests Himself as He is. Although the Lord

appears on schedule, namely at the end of the Dväpara-yuga of the

twenty-eighth millennium of the seventh Manu in one day of Brahmä, He has

no obligation to adhere to such rules and regulations, because He is completely

free to act in many ways at His will. He therefore appears by His own will

whenever there is a predominance of irreligiosity and a disappearance of true

religion. Principles of religion are laid down in the Vedas, and any discrepancy

in the matter of properly executing the rules of the Vedas makes one

irreligious. In the Bhägavatam it is stated that such principles are the laws of

the Lord. Only the Lord can manufacture a system of religion. The Vedas are

also accepted as originally spoken by the Lord Himself to Brahmä, from within

his heart. Therefore, the principles of dharma, or religion, are the direct orders

of the Supreme Personality of Godhead (dharmaà tu säkñäd bhagavat-praëétam

[SB 6.3.19]). These principles are clearly indicated throughout the

Bhagavad-gétä. The purpose of the Vedas is to establish such principles under

the order of the Supreme Lord, and the Lord directly orders, at the end of the

Gétä, that the highest principle of religion is to surrender unto Him only, and

nothing more. The Vedic principles push one towards complete surrender unto

Him; and whenever such principles are disturbed by the demoniac, the Lord

appears. From the Bhägavatam we understand that Lord Buddha is the

incarnation of Kåñëa who appeared when materialism was rampant and

materialists were using the pretext of the authority of the Vedas. Although

there are certain restrictive rules and regulations regarding animal sacrifice for

particular purposes in the Vedas, people of demonic tendency still took to

animal sacrifice without reference to the Vedic principles. Lord Buddha

appeared to stop this nonsense and to establish the Vedic principles of

nonviolence. Therefore each and every avatära, or incarnation of the Lord,

has a particular mission, and they are all described in the revealed scriptures.

No one should be accepted as an avatära unless he is referred to by scriptures.

It is not a fact that the Lord appears only on Indian soil. He can manifest

Himself anywhere and everywhere, and whenever He desires to appear. In

each and every incarnation, He speaks as much about religion as can be

understood by the particular people under their particular circumstances. But

the mission is the same—to lead people to God consciousness and obedience to

the principles of religion. Sometimes He descends personally, and sometimes

He sends His bona fide representative in the form of His son, or servant, or

Himself in some disguised form.

The principles of the Bhagavad-gétä were spoken to Arjuna, and, for that

matter, to other highly elevated persons, because he was highly advanced

compared to ordinary persons in other parts of the world. Two plus two equals

four is a mathematical principle that is true in the beginner’s arithmetic class

and in the advanced class as well. Still, there are higher and lower

mathematics. In all incarnations of the Lord, therefore, the same principles are

taught, but they appear to be higher and lower in varied circumstances. The

higher principles of religion begin with the acceptance of the four orders and

the four statuses of social life, as will be explained later. The whole purpose of

the mission of incarnations is to arouse Kåñëa consciousness everywhere. Such

consciousness is manifest and nonmanifest only under different circumstances.

TEXT 8

Pair}aa<aaYa SaaDaUNaa& ivNaaXaaYa c duZk*-TaaMa( )

DaMaRSa&SQaaPaNaaQaaRYa SaM>avaiMa YauGae YauGae )) 8 ))

pariträëäya sädhünäà

vinäçäya ca duñkåtäm

dharma-saàsthäpanärthäya

sambhavämi yuge yuge

SYNONYMS

pariträëäya—for the deliverance; sädhünäm—of the devotees; vinäçäya—for

the annihilation; ca—and; duñkåtäm—of the miscreants; dharma—principles

of religion; saàsthäpana-arthäya—to reestablish; sambhavämi—I do appear;

yuge—millennium; yuge—after millennium.

TRANSLATION

To deliver the pious and to annihilate the miscreants, as well as to

reestablish the principles of religion, I Myself appear, millennium after

millennium.

PURPORT

According to Bhagavad-gétä, a sädhu (holy man) is a man in Kåñëa

consciousness. A person may appear to be irreligious, but if he has the

qualifications of Kåñëa consciousness wholly and fully, he is to be understood

to be a sädhu. And duñkåtäm applies to those who do not care for Kåñëa

consciousness. Such miscreants, or duñkåtäm, are described as foolish and the

lowest of mankind, even though they may be decorated with mundane

education, whereas a person who is one hundred percent engaged in Kåñëa

consciousness is accepted as a sädhu, even though such a person may be

neither learned nor well cultured. As far as the atheistic are concerned, it is

not necessary for the Supreme Lord to appear as He is to destroy them, as He

did with the demons Rävaëa and Kaàsa. The Lord has many agents who are

quite competent to vanquish demons. But the Lord especially descends to

appease His unalloyed devotees, who are always harassed by the demoniac. The

demon harasses the devotee, even though the latter may happen to be his kin.

Although Prahläda Mahäräja was the son of Hiraëyakaçipu, he was

nonetheless persecuted by his father; although Devaké, the mother of Kåñëa,

was the sister of Kaàsa, she and her husband Vasudeva were persecuted only

because Kåñëa was to be born of them. So Lord Kåñëa appeared primarily to

deliver Devaké, rather than kill Kaàsa, but both were performed

simultaneously. Therefore it is said here that to deliver the devotee and

vanquish the demon miscreants, the Lord appears in different incarnations.

In the Caitanya-caritämåta of Kåñëadäsa Kaviräja, the following verses

(

Madhya

20.263–264) summarize these principles of incarnation:

såñöi-hetu yei mürti prapaïce avatare

sei éçvara-mürti ‘avatära’ näma dhare

mäyätéta paravyome sabära avasthäna

viçve avatari’ dhare ‘avatära’ näma

“The avatära, or incarnation of Godhead, descends from the kingdom of

God for material manifestation. And the particular form of the Personality of

Godhead who so descends is called an incarnation, or avatära. Such

incarnations are situated in the spiritual world, the kingdom of God. When

they descend to the material creation, they assume the name avatära.”

There are various kinds of avatäras, such as puruñävatäras, guëävatäras,

lélävatäras, çakty-äveça avatäras, manvantara-avatäras and yugävatäras—all

appearing on schedule all over the universe. But Lord Kåñëa is the primeval

Lord, the fountainhead of all avatäras. Lord Çré Kåñëa descends for the specific

purpose of mitigating the anxieties of the pure devotees, who are very anxious

to see Him in His original Våndävana pastimes. Therefore, the prime purpose

of the Kåñëa avatära is to satisfy His unalloyed devotees.

The Lord says that He incarnates Himself in every millennium. This

indicates that He incarnates also in the Age of Kali. As stated in the

Çrémad-Bhägavatam, the incarnation in the Age of Kali is Lord Caitanya

Mahäprabhu, who spread the worship of Kåñëa by the saìkértana movement

(congregational chanting of the holy names) and spread Kåñëa consciousness

throughout India. He predicted that this culture of saìkértana would be

broadcast all over the world, from town to town and village to village. Lord

Caitanya as the incarnation of Kåñëa, the Personality of Godhead, is described

secretly but not directly in the confidential parts of the revealed scriptures,

such as the Upaniñads, Mahäbhärata and Bhägavatam. The devotees of Lord

Kåñëa are very much attracted by the saìkértana movement of Lord Caitanya.

This avatära of the Lord does not kill the miscreants, but delivers them by His

causeless mercy.

TEXT 9

JaNMa k-MaR c Mae idVYaMaev& Yaae veita TatvTa" )

TYa¤-a deh& PauNaJaRNMa NaEiTa MaaMaeiTa Saae_JauRNa )) 9 ))

janma karma ca me divyam

evaà yo vetti tattvataù

tyaktvä dehaà punar janma

naiti mäm eti so ’rjuna

SYNONYMS

janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendental;

evam—like this; yaù—anyone who; vetti—knows; tattvataù—in reality;

tyaktvä—leaving aside; deham—this body; punaù—again; janma—birth;

na—never; eti—does attain; mäm—unto Me; eti—does attain; saù—he;

arjuna—O Arjuna.

TRANSLATION

One who knows the transcendental nature of My appearance and activities

does not, upon leaving the body, take his birth again in this material world, but

attains My eternal abode, O Arjuna.

PURPORT

The Lord’s descent from His transcendental abode is already explained in

the 6th verse. One who can understand the truth of the appearance of the

Personality of Godhead is already liberated from material bondage, and

therefore he returns to the kingdom of God immediately after quitting this

present material body. Such liberation of the living entity from material

bondage is not at all easy. The impersonalists and the yogés attain liberation

only after much trouble and many, many births. Even then, the liberation they

achieve—merging into the impersonal brahmajyoti of the Lord—is only

partial, and there is the risk of returning to this material world. But the

devotee, simply by understanding the transcendental nature of the body and

activities of the Lord, attains the abode of the Lord after ending this body and

does not run the risk of returning to this material world. In the

Brahma-saàhitä

(5.33) it is stated that the Lord has many, many forms and

incarnations: advaitam acyutam anädim ananta-rüpam. Although there are

many transcendental forms of the Lord, they are still one and the same

Supreme Personality of Godhead. One has to understand this fact with

conviction, although it is incomprehensible to mundane scholars and empiric

philosophers. As stated in the Vedas (Puruña-bodhiné Upaniñad):

eko devo nitya-lélänurakto

bhakta-vyäpé hådy antar-ätmä

“The one Supreme Personality of Godhead is eternally engaged in many,

many transcendental forms in relationships with His unalloyed devotees.” This

Vedic version is confirmed in this verse of the Gétä personally by the Lord. He

who accepts this truth on the strength of the authority of the Vedas and of the

Supreme Personality of Godhead and who does not waste time in philosophical

speculations attains the highest perfectional stage of liberation. Simply by

accepting this truth on faith, one can, without a doubt, attain liberation. The

Vedic version tat tvam asi is actually applied in this case. Anyone who

understands Lord Kåñëa to be the Supreme, or who says unto the Lord “You

are the same Supreme Brahman, the Personality of Godhead,” is certainly

liberated instantly, and consequently his entrance into the transcendental

association of the Lord is guaranteed. In other words, such a faithful devotee of

the Lord attains perfection, and this is confirmed by the following Vedic

assertion:

tam eva viditväti måtyum eti

nänyaù panthä vidyate ’yanäya

“One can attain the perfect stage of liberation from birth and death simply

by knowing the Lord, the Supreme Personality of Godhead, and there is no

other way to achieve this perfection.” (

Çvetäçvatara Upaniñad

3.8) That there

is no alternative means that anyone who does not understand Lord Kåñëa as

the Supreme Personality of Godhead is surely in the mode of ignorance and

consequently he will not attain salvation simply, so to speak, by licking the

outer surface of the bottle of honey, or by interpreting the Bhagavad-gétä

according to mundane scholarship. Such empiric philosophers may assume

very important roles in the material world, but they are not necessarily eligible

for liberation. Such puffed-up mundane scholars have to wait for the causeless

mercy of the devotee of the Lord. One should therefore cultivate Kåñëa

consciousness with faith and knowledge, and in this way attain perfection.

TEXT 10

vqTaraGa>aYa§-aeDaa MaNMaYaa MaaMauPaaié[Taa" )

bhvae jaNaTaPaSaa PaUTaa MaÙavMaaGaTaa" )) 10 ))

véta-räga-bhaya-krodhä

man-mayä mäm upäçritäù

bahavo jïäna-tapasä

pütä mad-bhävam ägatäù

SYNONYMS

véta—freed from; räga—attachment; bhaya—fear; krodhäù—and anger;

mat-mayä—fully in Me; mäm—in Me; upäçritäù—being fully situated;

bahavaù—many; jïäna—of knowledge; tapasä—by the penance; pütäù—being

purified; mat-bhävam—transcendental love for Me; ägatäù—attained.

TRANSLATION

Being freed from attachment, fear and anger, being fully absorbed in Me and

taking refuge in Me, many, many persons in the past became purified by

knowledge of Me—and thus they all attained transcendental love for Me.

PURPORT

As described above, it is very difficult for a person who is too materially

affected to understand the personal nature of the Supreme Absolute Truth.

Generally, people who are attached to the bodily conception of life are so

absorbed in materialism that it is almost impossible for them to understand

how the Supreme can be a person. Such materialists cannot even imagine that

there is a transcendental body which is imperishable, full of knowledge and

eternally blissful. In the materialistic concept, the body is perishable, full of

ignorance and completely miserable. Therefore, people in general keep this

same bodily idea in mind when they are informed of the personal form of the

Lord. For such materialistic men, the form of the gigantic material

manifestation is supreme. Consequently they consider the Supreme to be

impersonal. And because they are too materially absorbed, the conception of

retaining the personality after liberation from matter frightens them. When

they are informed that spiritual life is also individual and personal, they

become afraid of becoming persons again, and so they naturally prefer a kind

of merging into the impersonal void. Generally, they compare the living

entities to the bubbles of the ocean, which merge into the ocean. That is the

highest perfection of spiritual existence attainable without individual

personality. This is a kind of fearful stage of life, devoid of perfect knowledge

of spiritual existence. Furthermore there are many persons who cannot

understand spiritual existence at all. Being embarrassed by so many theories

and by contradictions of various types of philosophical speculation, they

become disgusted or angry and foolishly conclude that there is no supreme

cause and that everything is ultimately void. Such people are in a diseased

condition of life. Some people are too materially attached and therefore do not

give attention to spiritual life, some of them want to merge into the supreme

spiritual cause, and some of them disbelieve in everything, being angry at all

sorts of spiritual speculation out of hopelessness. This last class of men take to

the shelter of some kind of intoxication, and their affective hallucinations are

sometimes accepted as spiritual vision. One has to get rid of all three stages of

attachment to the material world: negligence of spiritual life, fear of a spiritual

personal identity, and the conception of void that arises from frustration in

life. To get free from these three stages of the material concept of life, one has

to take complete shelter of the Lord, guided by the bona fide spiritual master,

and follow the disciplines and regulative principles of devotional life. The last

stage of the devotional life is called bhäva, or transcendental love of Godhead.

According to

Bhakti-rasämåta-sindhu

(1.4.15–16), the science of devotional

service:

ädau çraddhä tataù sädhu-

saìgo ’tha bhajana-kriyä

tato ’nartha-nivåttiù syät

tato niñöhä rucis tataù

athäsaktis tato bhävas

tataù premäbhyudaïcati

sädhakänäm ayaà premëaù

prädurbhäve bhavet kramaù

“In the beginning one must have a preliminary desire for self-realization.

This will bring one to the stage of trying to associate with persons who are

spiritually elevated. In the next stage one becomes initiated by an elevated

spiritual master, and under his instruction the neophyte devotee begins the

process of devotional service. By execution of devotional service under the

guidance of the spiritual master, one becomes free from all material

attachment, attains steadiness in self-realization, and acquires a taste for

hearing about the Absolute Personality of Godhead, Çré Kåñëa. This taste leads

one further forward to attachment for Kåñëa consciousness, which is matured

in bhäva, or the preliminary stage of transcendental love of God. Real love for

God is called prema, the highest perfectional stage of life.” In the prema stage

there is constant engagement in the transcendental loving service of the Lord.

So, by the slow process of devotional service, under the guidance of the bona

fide spiritual master, one can attain the highest stage, being freed from all

material attachment, from the fearfulness of one’s individual spiritual

personality, and from the frustrations that result in void philosophy. Then one

can ultimately attain to the abode of the Supreme Lord.

TEXT 11

Yae YaQaa Maa& Pa[PaÛNTae Taa&STaQaEv >aJaaMYahMa( )

MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa" )) 11 ))

ye yathä mäà prapadyante

täàs tathaiva bhajämy aham

mama vartmänuvartante

manuñyäù pärtha sarvaçaù

SYNONYMS

ye—all who; yathä—as; mäm—unto Me; prapadyante—surrender; tän—them;

tathä—so; eva—certainly; bhajämi—reward; aham—I; mama—My;

vartma—path; anuvartante—follow; manuñyäù—all men; pärtha—O son of

Påthä; sarvaçaù—in all respects.

TRANSLATION

As all surrender unto Me, I reward them accordingly. Everyone follows My

path in all respects, O son of Påthä.

PURPORT

Everyone is searching for Kåñëa in the different aspects of His

manifestations. Kåñëa, the Supreme Personality of Godhead, is partially

realized in His impersonal brahmajyoti effulgence and as the all-pervading

Supersoul dwelling within everything, including the particles of atoms. But

Kåñëa is fully realized only by His pure devotees. Consequently, Kåñëa is the

object of everyone’s realization, and thus anyone and everyone is satisfied

according to one’s desire to have Him. In the transcendental world also, Kåñëa

reciprocates with His pure devotees in the transcendental attitude, just as the

devotee wants Him. One devotee may want Kåñëa as supreme master, another

as his personal friend, another as his son, and still another as his lover. Kåñëa

rewards all the devotees equally, according to their different intensities of love

for Him. In the material world, the same reciprocations of feelings are there,

and they are equally exchanged by the Lord with the different types of

worshipers. The pure devotees both here and in the transcendental abode

associate with Him in person and are able to render personal service to the

Lord and thus derive transcendental bliss in His loving service. As for those

who are impersonalists and who want to commit spiritual suicide by

annihilating the individual existence of the living entity, Kåñëa helps also by

absorbing them into His effulgence. Such impersonalists do not agree to accept

the eternal, blissful Personality of Godhead; consequently they cannot relish

the bliss of transcendental personal service to the Lord, having extinguished

their individuality. Some of them, who are not firmly situated even in the

impersonal existence, return to this material field to exhibit their dormant

desires for activities. They are not admitted into the spiritual planets, but they

are again given a chance to act on the material planets. For those who are

fruitive workers, the Lord awards the desired results of their prescribed duties,

as the yajïeçvara; and those who are yogés seeking mystic powers are awarded

such powers. In other words, everyone is dependent for success upon His mercy

alone, and all kinds of spiritual processes are but different degrees of success on

the same path. Unless, therefore, one comes to the highest perfection of Kåñëa

consciousness, all attempts remain imperfect, as is stated in the

Çrémad-Bhägavatam

(2.3.10):

akämaù sarva-kämo vä

mokña-käma udära-dhéù

tévreëa bhakti-yogena

yajeta puruñaà param

“Whether one is without desire [the condition of the devotees], or is

desirous of all fruitive results, or is after liberation, one should with all efforts

try to worship the Supreme Personality of Godhead for complete perfection,

culminating in Kåñëa consciousness.”

TEXT 12

k-a¿NTa" k-MaR<aa& iSaiÖ& YaJaNTa wh devTaa" )

i+aPa[& ih MaaNauze l/aeke- iSaiÖ>aRviTa k-MaRJaa )) 12 ))

käìkñantaù karmaëäà siddhià

yajanta iha devatäù

kñipraà hi mänuñe loke

siddhir bhavati karma-jä

SYNONYMS

käìkñantaù—desiring; karmaëäm—of fruitive activities; siddhim—perfection;

yajante—they worship by sacrifices; iha—in the material world; devatäù—the

demigods; kñipram—very quickly; hi—certainly; mänuñe—in human society;

loke—within this world; siddhiù—success; bhavati—comes; karma-jä—from

fruitive work.

TRANSLATION

Men in this world desire success in fruitive activities, and therefore they

worship the demigods. Quickly, of course, men get results from fruitive work in

this world.

PURPORT

There is a great misconception about the gods or demigods of this material

world, and men of less intelligence, although passing as great scholars, take

these demigods to be various forms of the Supreme Lord. Actually, the

demigods are not different forms of God, but they are God’s different parts and

parcels. God is one, and the parts and parcels are many. The Vedas say, nityo

nityänäm: God is one. Éçvaraù paramaù kåñëaù. The Supreme God is

one—Kåñëa—and the demigods are delegated with powers to manage this

material world. These demigods are all living entities (nityänäm) with different

grades of material power. They cannot be equal to the Supreme

God—Näräyaëa, Viñëu, or Kåñëa. Anyone who thinks that God and the

demigods are on the same level is called an atheist, or päñaëòé. Even the great

demigods like Brahmä and Çiva cannot be compared to the Supreme Lord. In

fact, the Lord is worshiped by demigods such as Brahmä and Çiva

(çiva-viriïci-nutam). Yet curiously enough there are many human leaders who

are worshiped by foolish men under the misunderstanding of

anthropomorphism or zoomorphism. Iha devatäù denotes a powerful man or

demigod of this material world. But Näräyaëa, Viñëu, or Kåñëa, the Supreme

Personality of Godhead, does not belong to this world. He is above, or

transcendental to, material creation. Even Çrépäda Çaìkaräcärya, the leader of

the impersonalists, maintains that Näräyaëa, or Kåñëa, is beyond this material

creation. However, foolish people (håta-jïäna) worship the demigods because

they want immediate results. They get the results, but do not know that results

so obtained are temporary and are meant for less intelligent persons. The

intelligent person is in Kåñëa consciousness, and he has no need to worship the

paltry demigods for some immediate, temporary benefit. The demigods of this

material world, as well as their worshipers, will vanish with the annihilation of

this material world. The boons of the demigods are material and temporary.

Both the material worlds and their inhabitants, including the demigods and

their worshipers, are bubbles in the cosmic ocean. In this world, however,

human society is mad after temporary things such as the material opulence of

possessing land, family and enjoyable paraphernalia. To achieve such

temporary things, people worship the demigods or powerful men in human

society. If a man gets some ministership in the government by worshiping a

political leader, he considers that he has achieved a great boon. All of them are

therefore kowtowing to the so-called leaders or “big guns” in order to achieve

temporary boons, and they indeed achieve such things. Such foolish men are

not interested in Kåñëa consciousness for the permanent solution to the

hardships of material existence. They are all after sense enjoyment, and to get

a little facility for sense enjoyment they are attracted to worship empowered

living entities known as demigods. This verse indicates that people are rarely

interested in Kåñëa consciousness. They are mostly interested in material

enjoyment, and therefore they worship some powerful living entity.

TEXT 13

caTauvR<Ya| MaYaa Sa*í& Gau<ak-MaRiv>aaGaXa" )

TaSYa k-TaaRrMaiPa Maa& ivÖyk-TaaRrMaVYaYaMa( )) 13 ))

cätur-varëyaà mayä såñöaà

guëa-karma-vibhägaçaù

tasya kartäram api mäà

viddhy akartäram avyayam

SYNONYMS

cätuù-varëyam—the four divisions of human society; mayä—by Me;

såñöam—created; guëa—of quality; karma—and work; vibhägaçaù—in terms of

division; tasya—of that; kartäram—the father; api—although; mäm—Me;

viddhi—you may know; akartäram—as the nondoer; avyayam—unchangeable.

TRANSLATION

According to the three modes of material nature and the work associated

with them, the four divisions of human society are created by Me. And

although I am the creator of this system, you should know that I am yet the

nondoer, being unchangeable.

PURPORT

The Lord is the creator of everything. Everything is born of Him,

everything is sustained by Him, and everything, after annihilation, rests in

Him. He is therefore the creator of the four divisions of the social order,

beginning with the intelligent class of men, technically called brähmaëas due

to their being situated in the mode of goodness. Next is the administrative

class, technically called the kñatriyas due to their being situated in the mode of

passion. The mercantile men, called the vaiçyas, are situated in the mixed

modes of passion and ignorance, and the çüdras, or laborer class, are situated in

the ignorant mode of material nature. In spite of His creating the four

divisions of human society, Lord Kåñëa does not belong to any of these

divisions, because He is not one of the conditioned souls, a section of whom

form human society. Human society is similar to any other animal society, but

to elevate men from the animal status, the above-mentioned divisions are

created by the Lord for the systematic development of Kåñëa consciousness.

The tendency of a particular man toward work is determined by the modes of

material nature which he has acquired. Such symptoms of life, according to the

different modes of material nature, are described in the Eighteenth Chapter of

this book. A person in Kåñëa consciousness, however, is above even the

brähmaëas. Although brähmaëas by quality are supposed to know about

Brahman, the Supreme Absolute Truth, most of them approach only the

impersonal Brahman manifestation of Lord Kåñëa. But a man who transcends

the limited knowledge of a brähmaëa and reaches the knowledge of the

Supreme Personality of Godhead, Lord Çré Kåñëa, becomes a person in Kåñëa

consciousness—or, in other words, a Vaiñëava. Kåñëa consciousness includes

knowledge of all different plenary expansions of Kåñëa, namely Räma,

Nåsiàha, Varäha, etc. And as Kåñëa is transcendental to this system of the

four divisions of human society, a person in Kåñëa consciousness is also

transcendental to all divisions of human society, whether we consider the

divisions of community, nation or species.

TEXT 14

Na Maa& k-MaaRi<a il/MPaiNTa Na Mae k-MaRf-le/ SPa*ha )

wiTa Maa& Yaae_i>aJaaNaaiTa k-MaRi>aNaR Sa bDYaTae )) 14 ))

na mäà karmäëi limpanti

na me karma-phale spåhä

iti mäà yo ’bhijänäti

karmabhir na sa badhyate

SYNONYMS

na—never; mäm—Me; karmäëi—all kinds of work; limpanti—do affect;

na—nor; me—My; karma-phale—in fruitive action; spåhä—aspiration;

iti—thus; mäm—Me; yaù—one who; abhijänäti—does know; karmabhiù—by

the reaction of such work; na—never; saù—he; badhyate—becomes entangled.

TRANSLATION

There is no work that affects Me; nor do I aspire for the fruits of action.

One who understands this truth about Me also does not become entangled in

the fruitive reactions of work.

PURPORT

As there are constitutional laws in the material world stating that the king

can do no wrong, or that the king is not subject to the state laws, similarly the

Lord, although He is the creator of this material world, is not affected by the

activities of the material world. He creates and remains aloof from the

creation, whereas the living entities are entangled in the fruitive results of

material activities because of their propensity for lording it over material

resources. The proprietor of an establishment is not responsible for the right

and wrong activities of the workers, but the workers are themselves

responsible. The living entities are engaged in their respective activities of

sense gratification, and these activities are not ordained by the Lord. For

advancement of sense gratification, the living entities are engaged in the work

of this world, and they aspire to heavenly happiness after death. The Lord,

being full in Himself, has no attraction for so-called heavenly happiness. The

heavenly demigods are only His engaged servants. The proprietor never desires

the low-grade happiness such as the workers may desire. He is aloof from the

material actions and reactions. For example, the rains are not responsible for

different types of vegetation that appear on the earth, although without such

rains there is no possibility of vegetative growth. Vedic småti confirms this fact

as follows:

nimitta-mätram eväsau

såjyänäà sarga-karmaëi

pradhäna-käraëé-bhütä

yato vai såjya-çaktayaù

“In the material creations, the Lord is only the supreme cause. The

immediate cause is material nature, by which the cosmic manifestation is made

visible.” The created beings are of many varieties, such as the demigods,

human beings and lower animals, and all of them are subject to the reactions

of their past good or bad activities. The Lord only gives them the proper

facilities for such activities and the regulations of the modes of nature, but He

is never responsible for their past and present activities. In the

Vedänta-sütra

(2.1.34) it is confirmed, vaiñamya-nairghåëye na säpekñatvät: the Lord is never

partial to any living entity. The living entity is responsible for his own acts.

The Lord only gives him facilities, through the agency of material nature, the

external energy. Anyone who is fully conversant with all the intricacies of this

law of karma, or fruitive activities, does not become affected by the results of

his activities. In other words, the person who understands this transcendental

nature of the Lord is an experienced man in Kåñëa consciousness, and thus he

is never subjected to the laws of karma. One who does not know the

transcendental nature of the Lord and who thinks that the activities of the

Lord are aimed at fruitive results, as are the activities of the ordinary living

entities, certainly becomes entangled himself in fruitive reactions. But one

who knows the Supreme Truth is a liberated soul fixed in Kåñëa consciousness.

TEXT 15

Wv& jaTva k*-Ta& k-MaR PaUvŒriPa MauMau+aui>a" )

ku-å k-MaŒv TaSMaatv& PaUvŒ" PaUvRTar& k*-TaMa( )) 15 ))

evaà jïätvä kåtaà karma

pürvair api mumukñubhiù

kuru karmaiva tasmät tvaà

pürvaiù pürvataraà kåtam

SYNONYMS

evam—thus; jïätvä—knowing well; kåtam—was performed; karma—work;

pürvaiù—by past authorities; api—indeed; mumukñubhiù—who attained

liberation; kuru—just perform; karma—prescribed duty; eva—certainly;

tasmät—therefore; tvam—you; pürvaiù—by the predecessors; pürva-taram—in

ancient times; kåtam—as performed.

TRANSLATION

All the liberated souls in ancient times acted with this understanding of My

transcendental nature. Therefore you should perform your duty, following in

their footsteps.

PURPORT

There are two classes of men. Some of them are full of polluted material

things within their hearts, and some of them are materially free. Kåñëa

consciousness is equally beneficial for both of these persons. Those who are full

of dirty things can take to the line of Kåñëa consciousness for a gradual

cleansing process, following the regulative principles of devotional service.

Those who are already cleansed of the impurities may continue to act in the

same Kåñëa consciousness so that others may follow their exemplary activities

and thereby be benefited. Foolish persons or neophytes in Kåñëa consciousness

often want to retire from activities without having knowledge of Kåñëa

consciousness. Arjuna’s desire to retire from activities on the battlefield was

not approved by the Lord. One need only know how to act. To retire from the

activities of Kåñëa consciousness and to sit aloof making a show of Kåñëa

consciousness is less important than actually engaging in the field of activities

for the sake of Kåñëa. Arjuna is here advised to act in Kåñëa consciousness,

following in the footsteps of the Lord’s previous disciples, such as the sun-god

Vivasvän, as mentioned hereinbefore. The Supreme Lord knows all His past

activities, as well as those of persons who acted in Kåñëa consciousness in the

past. Therefore He recommends the acts of the sun-god, who learned this art

from the Lord some millions of years before. All such students of Lord Kåñëa

are mentioned here as past liberated persons, engaged in the discharge of

duties allotted by Kåñëa.

TEXT 16

ik&- k-MaR ik-Mak-MaeRiTa k-vYaae_PYa}a MaaeihTaa" )

Tatae k-MaR Pa[v+YaaiMa YaJjaTva Maae+YaSae_éu>aaTa( )) 16 ))

kià karma kim akarmeti

kavayo ’py atra mohitäù

tat te karma pravakñyämi

yaj jïätvä mokñyase ’çubhät

SYNONYMS

kim—what is; karma—action; kim—what is; akarma—inaction; iti—thus;

kavayaù—the intelligent; api—also; atra—in this matter; mohitäù—are

bewildered; tat—that; te—unto you; karma—work; pravakñyämi—I shall

explain; yat—which; jïätvä—knowing; mokñyase—you will be liberated;

açubhät—from ill fortune.

TRANSLATION

Even the intelligent are bewildered in determining what is action and what is

inaction. Now I shall explain to you what action is, knowing which you shall be

liberated from all misfortune.

PURPORT

Action in Kåñëa consciousness has to be executed in accord with the

examples of previous bona fide devotees. This is recommended in the 15th

verse. Why such action should not be independent will be explained in the

text to follow.

To act in Kåñëa consciousness, one has to follow the leadership of

authorized persons who are in a line of disciplic succession as explained in the

beginning of this chapter. The system of Kåñëa consciousness was first

narrated to the sun-god, the sun-god explained it to his son Manu, Manu

explained it to his son Ikñväku, and the system is current on this earth from

that very remote time. Therefore, one has to follow in the footsteps of previous

authorities in the line of disciplic succession. Otherwise even the most

intelligent men will be bewildered regarding the standard actions of Kåñëa

consciousness. For this reason, the Lord decided to instruct Arjuna in Kåñëa

consciousness directly. Because of the direct instruction of the Lord to Arjuna,

anyone who follows in the footsteps of Arjuna is certainly not bewildered.

It is said that one cannot ascertain the ways of religion simply by imperfect

experimental knowledge. Actually, the principles of religion can only be laid

down by the Lord Himself. Dharmaà tu säkñäd bhagavat-praëétam (

Bhäg.

6.3.19). No one can manufacture a religious principle by imperfect speculation.

One must follow in the footsteps of great authorities like Brahmä, Çiva,

Närada, Manu, the Kumäras, Kapila, Prahläda, Bhéñma, Çukadeva Gosvämé,

Yamaräja, Janaka, and Bali Mahäräja. By mental speculation one cannot

ascertain what is religion or self-realization. Therefore, out of causeless mercy

to His devotees, the Lord explains directly to Arjuna what action is and what

inaction is. Only action performed in Kåñëa consciousness can deliver a person

from the entanglement of material existence.

TEXT 17

k-MaR<aae ùiPa baeÖVYa& baeÖVYa& c ivk-MaR<a" )

Ak-MaR<aê baeÖVYa& GahNaa k-MaR<aae GaiTa" )) 17 ))

karmaëo hy api boddhavyaà

boddhavyaà ca vikarmaëaù

akarmaëaç ca boddhavyaà

gahanä karmaëo gatiù

SYNONYMS

karmaëaù—of work; hi—certainly; api—also; boddhavyam—should be

understood; boddhavyam—should be understood; ca—also; vikarmaëaù—of

forbidden work; akarmaëaù—of inaction; ca—also; boddhavyam—should be

understood; gahanä—very difficult; karmaëaù—of work; gatiù—entrance.

TRANSLATION

The intricacies of action are very hard to understand. Therefore one should

know properly what action is, what forbidden action is, and what inaction is.

PURPORT

If one is serious about liberation from material bondage, one has to

understand the distinctions between action, inaction and unauthorized

actions. One has to apply oneself to such an analysis of action, reaction and

perverted actions because it is a very difficult subject matter. To understand

Kåñëa consciousness and action according to its modes, one has to learn one’s

relationship with the Supreme; i.e., one who has learned perfectly knows that

every living entity is an eternal servitor of the Lord and that consequently one

has to act in Kåñëa consciousness. The entire Bhagavad-gétä is directed toward

this conclusion. Any other conclusions, against this consciousness and its

attendant actions, are vikarmas, or prohibited actions. To understand all this

one has to associate with authorities in Kåñëa consciousness and learn the

secret from them; this is as good as learning from the Lord directly. Otherwise,

even the most intelligent persons will be bewildered.

TEXT 18

k-MaR<Yak-MaR Ya" PaXYaedk-MaRi<a c k-MaR Ya" )

Sa buiÖMaaNMaNauZYaezu Sa Yau¢-" k*-Tòk-MaRk*-Ta( )) 18 ))

karmaëy akarma yaù paçyed

akarmaëi ca karma yaù

sa buddhimän manuñyeñu

sa yuktaù kåtsna-karma-kåt

SYNONYMS

karmaëi—in action; akarma—inaction; yaù—one who; paçyet—observes;

akarmaëi—in inaction; ca—also; karma—fruitive action; yaù—one who;

saù—he; buddhi-män—is intelligent; manuñyeñu—in human society; saù—he;

yuktaù—is in the transcendental position; kåtsna-karma-kåt—although

engaged in all activities.

TRANSLATION

One who sees inaction in action, and action in inaction, is intelligent among

men, and he is in the transcendental position, although engaged in all sorts of

activities.

PURPORT

A person acting in Kåñëa consciousness is naturally free from the bonds of

karma. His activities are all performed for Kåñëa; therefore he does not enjoy

or suffer any of the effects of work. Consequently he is intelligent in human

society, even though he is engaged in all sorts of activities for Kåñëa. Akarma

means without reaction to work. The impersonalist ceases fruitive activities

out of fear, so that the resultant action may not be a stumbling block on the

path of self-realization, but the personalist knows rightly his position as the

eternal servitor of the Supreme Personality of Godhead. Therefore he engages

himself in the activities of Kåñëa consciousness. Because everything is done for

Kåñëa, he enjoys only transcendental happiness in the discharge of this

service. Those who are engaged in this process are known to be without desire

for personal sense gratification. The sense of eternal servitorship to Kåñëa

makes one immune to all sorts of reactionary elements of work.

TEXT 19

YaSYa SaveR SaMaarM>aa" k-aMaSaªLPaviJaRTaa" )

jaNaaiGandGDak-MaaR<a& TaMaahu" Pai<@Ta& buDaa" )) 19 ))

yasya sarve samärambhäù

käma-saìkalpa-varjitäù

jïänägni-dagdha-karmäëaà

tam ähuù paëòitaà budhäù

SYNONYMS

yasya—one whose; sarve—all sorts of; samärambhäù—attempts; käma—based

on desire for sense gratification; saìkalpa—determination; varjitäù—are

devoid of; jïäna—of perfect knowledge; agni—by the fire; dagdha—burned;

karmäëam—whose work; tam—him; ähuù—declare; paëòitam—learned;

budhäù—those who know.

TRANSLATION

One is understood to be in full knowledge whose every endeavor is devoid of

desire for sense gratification. He is said by sages to be a worker for whom the

reactions of work have been burned up by the fire of perfect knowledge.

PURPORT

Only a person in full knowledge can understand the activities of a person in

Kåñëa consciousness. Because the person in Kåñëa consciousness is devoid of

all kinds of sense-gratificatory propensities, it is to be understood that he has

burned up the reactions of his work by perfect knowledge of his constitutional

position as the eternal servitor of the Supreme Personality of Godhead. He is

actually learned who has attained to such perfection of knowledge.

Development of this knowledge of eternal servitorship to the Lord is compared

to fire. Such a fire, once kindled, can burn up all kinds of reactions to work.

TEXT 20

TYa¤-a k-MaRf-l/aSa®& iNaTYaTa*áae iNaraé[Ya" )

k-MaR<Yai>aPa[v*taae_iPa NaEv ik-iÄTk-raeiTa Sa" )) 20 ))

tyaktvä karma-phaläsaìgaà

nitya-tåpto niräçrayaù

karmaëy abhipravåtto ’pi

naiva kiïcit karoti saù

SYNONYMS

tyaktvä—having given up; karma-phala-äsaìgam—attachment for fruitive

results; nitya—always; tåptaù—being satisfied; niräçrayaù—without any

shelter; karmaëi—in activity; abhipravåttaù—being fully engaged; api—in

spite of; na—does not; eva—certainly; kiïcit—anything; karoti—do; saù—he.

TRANSLATION

Abandoning all attachment to the results of his activities, ever satisfied and

independent, he performs no fruitive action, although engaged in all kinds of

undertakings.

PURPORT

This freedom from the bondage of actions is possible only in Kåñëa

consciousness, when one is doing everything for Kåñëa. A Kåñëa conscious

person acts out of pure love for the Supreme Personality of Godhead, and

therefore he has no attraction for the results of the action. He is not even

attached to his personal maintenance, for everything is left to Kåñëa. Nor is he

anxious to secure things, nor to protect things already in his possession. He

does his duty to the best of his ability and leaves everything to Kåñëa. Such an

unattached person is always free from the resultant reactions of good and bad;

it is as though he were not doing anything. This is the sign of akarma, or

actions without fruitive reactions. Any other action, therefore, devoid of

Kåñëa consciousness, is binding upon the worker, and that is the real aspect of

vikarma, as explained hereinbefore.

TEXT 21

iNaraXaqYaRTaictaaTMaa TYa¢-SavRPairGa]h" )

Xaarqr& ke-vl&/ k-MaR ku-vRàaPanaeiTa ik-iLbzMa( )) 21 ))

niräçér yata-cittätmä

tyakta-sarva-parigrahaù

çäréraà kevalaà karma

kurvan näpnoti kilbiñam

SYNONYMS

niräçéù—without desire for the result; yata—controlled; citta-ätmä—mind and

intelligence; tyakta—giving up; sarva—all; parigrahaù—sense of

proprietorship over possessions; çäréram—in keeping body and soul together;

kevalam—only; karma—work; kurvan—doing; na—never; äpnoti—does

acquire; kilbiñam—sinful reactions.

TRANSLATION

Such a man of understanding acts with mind and intelligence perfectly

controlled, gives up all sense of proprietorship over his possessions, and acts

only for the bare necessities of life. Thus working, he is not affected by sinful

reactions.

PURPORT

A Kåñëa conscious person does not expect good or bad results in his

activities. His mind and intelligence are fully controlled. He knows that

because he is part and parcel of the Supreme, the part played by him, as a part

and parcel of the whole, is not his own activity but is only being done through

him by the Supreme. When the hand moves, it does not move out of its own

accord, but by the endeavor of the whole body. A Kåñëa conscious person is

always dovetailed with the supreme desire, for he has no desire for personal

sense gratification. He moves exactly like a part of a machine. As a machine

part requires oiling and cleaning for maintenance, so a Kåñëa conscious man

maintains himself by his work just to remain fit for action in the

transcendental loving service of the Lord. He is therefore immune to all the

reactions of his endeavors. Like an animal, he has no proprietorship even over

his own body. A cruel proprietor of an animal sometimes kills the animal in his

possession, yet the animal does not protest. Nor does it have any real

independence. A Kåñëa conscious person, fully engaged in self-realization, has

very little time to falsely possess any material object. For maintaining body and

soul, he does not require unfair means of accumulating money. He does not,

therefore, become contaminated by such material sins. He is free from all

reactions to his actions.

TEXT 22

Yad*C^al/a>aSaNTauíae ÜNÜaTaqTaae ivMaTSar" )

SaMa" iSaÖaviSaÖaE c k*-TvaiPa Na iNabDYaTae )) 22 ))

yadåcchä-läbha-santuñöo

dvandvätéto vimatsaraù

samaù siddhäv asiddhau ca

kåtväpi na nibadhyate

SYNONYMS

yadåcchä—out of its own accord; läbha—with gain; santuñöaù—satisfied;

dvandva—duality; atétaù—surpassed; vimatsaraù—free from envy;

samaù—steady; siddhau—in success; asiddhau—failure; ca—also;

kåtvä—doing; api—although; na—never; nibadhyate—becomes affected.

TRANSLATION

He who is satisfied with gain which comes of its own accord, who is free

from duality and does not envy, who is steady in both success and failure, is

never entangled, although performing actions.

PURPORT

A Kåñëa conscious person does not make much endeavor even to maintain

his body. He is satisfied with gains which are obtained of their own accord. He

neither begs nor borrows, but he labors honestly as far as is in his power, and is

satisfied with whatever is obtained by his own honest labor. He is therefore

independent in his livelihood. He does not allow anyone’s service to hamper

his own service in Kåñëa consciousness. However, for the service of the Lord

he can participate in any kind of action without being disturbed by the duality

of the material world. The duality of the material world is felt in terms of heat

and cold, or misery and happiness. A Kåñëa conscious person is above duality

because he does not hesitate to act in any way for the satisfaction of Kåñëa.

Therefore he is steady both in success and in failure. These signs are visible

when one is fully in transcendental knowledge.

TEXT 23

GaTaSa®SYa Mau¢-SYa jaNaaviSQaTaceTaSa" )

YajaYaacrTa" k-MaR SaMaGa]& Pa[ivl/IYaTae )) 23 ))

gata-saìgasya muktasya

jïänävasthita-cetasaù

yajïäyäcarataù karma

samagraà praviléyate

SYNONYMS

gata-saìgasya—of one unattached to the modes of material nature;

muktasya—of the liberated; jïäna-avasthita—situated in transcendence;

cetasaù—whose wisdom; yajïäya—for the sake of Yajïa (Kåñëa);

äcarataù—acting; karma—work; samagram—in total; praviléyate—merges

entirely.

TRANSLATION

The work of a man who is unattached to the modes of material nature and

who is fully situated in transcendental knowledge merges entirely into

transcendence.

PURPORT

Becoming fully Kåñëa conscious, one is freed from all dualities and thus is

free from the contaminations of the material modes. He can become liberated

because he knows his constitutional position in relationship with Kåñëa, and

thus his mind cannot be drawn from Kåñëa consciousness. Consequently,

whatever he does, he does for Kåñëa, who is the primeval Viñëu. Therefore, all

his works are technically sacrifices because sacrifice aims at satisfying the

Supreme Person, Viñëu, Kåñëa. The resultant reactions to all such work

certainly merge into transcendence, and one does not suffer material effects.

TEXT 24

b]øaPaR<a& b]ø hivb]RøaGanaE b]ø<aa huTaMa( )

b]øEv TaeNa GaNTaVYa& b]øk-MaRSaMaaiDaNaa )) 24 ))

brahmärpaëaà brahma havir

brahmägnau brahmaëä hutam

brahmaiva tena gantavyaà

brahma-karma-samädhinä

SYNONYMS

brahma—spiritual in nature; arpaëam—contribution; brahma—the Supreme;

haviù—butter; brahma—spiritual; agnau—in the fire of consummation;

brahmaëä—by the spirit soul; hutam—offered; brahma—spiritual kingdom;

eva—certainly; tena—by him; gantavyam—to be reached; brahma—spiritual;

karma—in activities; samädhinä—by complete absorption.

TRANSLATION

A person who is fully absorbed in Kåñëa consciousness is sure to attain the

spiritual kingdom because of his full contribution to spiritual activities, in

which the consummation is absolute and that which is offered is of the same

spiritual nature.

PURPORT

How activities in Kåñëa consciousness can lead one ultimately to the

spiritual goal is described here. There are various activities in Kåñëa

consciousness, and all of them will be described in the following verses. But,

for the present, just the principle of Kåñëa consciousness is described. A

conditioned soul, entangled in material contamination, is sure to act in the

material atmosphere, and yet he has to get out of such an environment. The

process by which the conditioned soul can get out of the material atmosphere

is Kåñëa consciousness. For example, a patient who is suffering from a disorder

of the bowels due to overindulgence in milk products is cured by another milk

product, namely curds. The materially absorbed conditioned soul can be cured

by Kåñëa consciousness as set forth here in the Gétä. This process is generally

known as yajïa, or activities (sacrifices) simply meant for the satisfaction of

Viñëu, or Kåñëa. The more the activities of the material world are performed

in Kåñëa consciousness, or for Viñëu only, the more the atmosphere becomes

spiritualized by complete absorption. The word brahma (Brahman) means

“spiritual.” The Lord is spiritual, and the rays of His transcendental body are

called brahmajyoti, His spiritual effulgence. Everything that exists is situated in

that brahmajyoti, but when the jyoti is covered by illusion (mäyä) or sense

gratification, it is called material. This material veil can be removed at once by

Kåñëa consciousness; thus the offering for the sake of Kåñëa consciousness, the

consuming agent of such an offering or contribution, the process of

consumption, the contributor, and the result are—all combined

together—Brahman, or the Absolute Truth. The Absolute Truth covered by

mäyä is called matter. Matter dovetailed for the cause of the Absolute Truth

regains its spiritual quality. Kåñëa consciousness is the process of converting

the illusory consciousness into Brahman, or the Supreme. When the mind is

fully absorbed in Kåñëa consciousness, it is said to be in samädhi, or trance.

Anything done in such transcendental consciousness is called yajïa, or

sacrifice for the Absolute. In that condition of spiritual consciousness, the

contributor, the contribution, the consumption, the performer or leader of the

performance, and the result or ultimate gain—everything—becomes one in

the Absolute, the Supreme Brahman. That is the method of Kåñëa

consciousness.

TEXT 25

dEvMaevaPare Yaj& YaaeiGaNa" PaYauRPaaSaTae )

b]øaGanavPare Yaj& YajeNaEvaePaJauûiTa )) 25 ))

daivam eväpare yajïaà

yoginaù paryupäsate

brahmägnäv apare yajïaà

yajïenaivopajuhvati

SYNONYMS

daivam—in worshiping the demigods; eva—like this; apare—some others;

yajïam—sacrifices; yoginaù—mystics; paryupäsate—worship perfectly;

brahma—of the Absolute Truth; agnau—in the fire; apare—others;

yajïam—sacrifice; yajïena—by sacrifice; eva—thus; upajuhvati—offer.

TRANSLATION

Some yogés perfectly worship the demigods by offering different sacrifices to

them, and some of them offer sacrifices in the fire of the Supreme Brahman.

PURPORT

As described above, a person engaged in discharging duties in Kåñëa

consciousness is also called a perfect yogé or a first-class mystic. But there are

others also, who perform similar sacrifices in the worship of demigods, and still

others who sacrifice to the Supreme Brahman, or the impersonal feature of the

Supreme Lord. So there are different kinds of sacrifices in terms of different

categories. Such different categories of sacrifice by different types of

performers only superficially demark varieties of sacrifice. Factually sacrifice

means to satisfy the Supreme Lord, Viñëu, who is also known as Yajïa. All the

different varieties of sacrifice can be placed within two primary divisions:

namely, sacrifice of worldly possessions and sacrifice in pursuit of

transcendental knowledge. Those who are in Kåñëa consciousness sacrifice all

material possessions for the satisfaction of the Supreme Lord, while others,

who want some temporary material happiness, sacrifice their material

possessions to satisfy demigods such as Indra, the sun-god, etc. And others, who

are impersonalists, sacrifice their identity by merging into the existence of

impersonal Brahman. The demigods are powerful living entities appointed by

the Supreme Lord for the maintenance and supervision of all material

functions like the heating, watering and lighting of the universe. Those who

are interested in material benefits worship the demigods by various sacrifices

according to the Vedic rituals. They are called bahv-éçvara-vädé, or believers in

many gods. But others, who worship the impersonal feature of the Absolute

Truth and regard the forms of the demigods as temporary, sacrifice their

individual selves in the supreme fire and thus end their individual existences

by merging into the existence of the Supreme. Such impersonalists sacrifice

their time in philosophical speculation to understand the transcendental

nature of the Supreme. In other words, the fruitive workers sacrifice their

material possessions for material enjoyment, whereas the impersonalist

sacrifices his material designations with a view to merging into the existence

of the Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme

Brahman, and the offering is the self being consumed by the fire of Brahman.

The Kåñëa conscious person, like Arjuna, however, sacrifices everything for

the satisfaction of Kåñëa, and thus all his material possessions as well as his

own self—everything—is sacrificed for Kåñëa. Thus, he is the first-class yogé;

but he does not lose his individual existence.

TEXT 26

é[ae}aadqNaqiNd]Yaa<YaNYae Sa&YaMaaiGanzu JauûiTa )

XaBdadqiNvzYaaNaNYa wiNd]YaaiGanzu JauûiTa )) 26 ))

çroträdénéndriyäëy anye

saàyamägniñu juhvati

çabdädén viñayän anya

indriyägniñu juhvati

SYNONYMS

çrotra-ädéni—such as the hearing process; indriyäëi—senses; anye—others;

saàyama—of restraint; agniñu—in the fires; juhvati—offer;

çabda-ädén—sound vibration, etc.; viñayän—objects of sense gratification;

anye—others; indriya—of the sense organs; agniñu—in the fires; juhvati—they

sacrifice.

TRANSLATION

Some [the unadulterated brahmacärés] sacrifice the hearing process and the

senses in the fire of mental control, and others [the regulated householders]

sacrifice the objects of the senses in the fire of the senses.

PURPORT

The members of the four divisions of human life, namely the brahmacäré,

the gåhastha, the vänaprastha and the sannyäsé, are all meant to become perfect

yogés or transcendentalists. Since human life is not meant for our enjoying

sense gratification like the animals, the four orders of human life are so

arranged that one may become perfect in spiritual life. The brahmacärés, or

students under the care of a bona fide spiritual master, control the mind by

abstaining from sense gratification. A brahmacäré hears only words concerning

Kåñëa consciousness; hearing is the basic principle for understanding, and

therefore the pure brahmacäré engages fully in harer

nämänukértanam—chanting and hearing the glories of the Lord. He restrains

himself from the vibrations of material sounds, and his hearing is engaged in

the transcendental sound vibration of Hare Kåñëa, Hare Kåñëa. Similarly, the

householders, who have some license for sense gratification, perform such acts

with great restraint. Sex life, intoxication and meat-eating are general

tendencies of human society, but a regulated householder does not indulge in

unrestricted sex life and other sense gratification. Marriage on the principles

of religious life is therefore current in all civilized human society because that

is the way for restricted sex life. This restricted, unattached sex life is also a

kind of yajïa because the restricted householder sacrifices his general

tendency toward sense gratification for higher, transcendental life.

TEXT 27

SavaR<aqiNd]Yak-MaaRi<a Pa[a<ak-MaaRi<a caPare )

AaTMaSa&YaMaYaaeGaaGanaE JauûiTa jaNadqiPaTae )) 27 ))

sarväëéndriya-karmäëi

präëa-karmäëi cäpare

ätma-saàyama-yogägnau

juhvati jïäna-dépite

SYNONYMS

sarväëi—of all; indriya—the senses; karmäëi—functions;

präëa-karmäëi—functions of the life breath; ca—also; apare—others;

ätma-saàyama—of controlling the mind; yoga—the linking process;

agnau—in the fire of; juhvati—offer; jïäna-dépite—because of the urge for

self-realization.

TRANSLATION

Others, who are interested in achieving self-realization through control of

the mind and senses, offer the functions of all the senses, and of the life breath,

as oblations into the fire of the controlled mind.

PURPORT

The yoga system conceived by Pataïjali is referred to herein. In the

Yoga-sütra of Pataïjali, the soul is called pratyag-ätmä and paräg-ätmä. As long

as the soul is attached to sense enjoyment it is called paräg-ätmä, but as soon as

the same soul becomes detached from such sense enjoyment it is called

pratyag-ätmä. The soul is subjected to the functions of ten kinds of air at work

within the body, and this is perceived through the breathing system. The

Pataïjali system of yoga instructs one on how to control the functions of the

body’s air in a technical manner so that ultimately all the functions of the air

within become favorable for purifying the soul of material attachment.

According to this yoga system, pratyag-ätmä is the ultimate goal. This

pratyag-ätmä is withdrawn from activities in matter. The senses interact with

the sense objects, like the ear for hearing, eyes for seeing, nose for smelling,

tongue for tasting, hand for touching, and all of them are thus engaged in

activities outside the self. They are called the functions of the präëa-väyu. The

apäna-väyu goes downwards, vyäna-väyu acts to shrink and expand,

samäna-väyu adjusts equilibrium, udäna-väyu goes upwards—and when one is

enlightened, one engages all these in searching for self-realization.

TEXT 28

d]VYaYajaSTaPaaeYaja YaaeGaYajaSTaQaaPare )

SvaDYaaYajaNaYajaê YaTaYa" Sa&iXaTav]Taa" )) 28 ))

dravya-yajïäs tapo-yajïä

yoga-yajïäs tathäpare

svädhyäya-jïäna-yajïäç ca

yatayaù saàçita-vratäù

SYNONYMS

dravya-yajïäù—sacrificing one’s possessions; tapaù-yajïäù—sacrifice in

austerities; yoga-yajïäù—sacrifice in eightfold mysticism; tathä—thus;

apare—others; svädhyäya—sacrifice in the study of the Vedas;

jïäna-yajïäù—sacrifice in advancement of transcendental knowledge;

ca—also; yatayaù—enlightened persons; saàçita-vratäù—taken to strict vows.

TRANSLATION

Having accepted strict vows, some become enlightened by sacrificing their

possessions, and others by performing severe austerities, by practicing the yoga

of eightfold mysticism, or by studying the Vedas to advance in transcendental

knowledge.

PURPORT

These sacrifices may be fitted into various divisions. There are persons who

are sacrificing their possessions in the form of various kinds of charities. In

India, the rich mercantile community or princely orders open various kinds of

charitable institutions like dharma-çälä, anna-kñetra, atithi-çälä, anäthälaya

and vidyä-péöha. In other countries, too, there are many hospitals, old age

homes and similar charitable foundations meant for distributing food,

education and medical treatment free to the poor. All these charitable

activities are called dravyamaya-yajïa. There are others who, for higher

elevation in life or for promotion to higher planets within the universe,

voluntarily accept many kinds of austerities such as candräyaëa and

cäturmäsya. These processes entail severe vows for conducting life under

certain rigid rules. For example, under the cäturmäsya vow the candidate does

not shave for four months during the year (July to October), he does not eat

certain foods, does not eat twice in a day or does not leave home. Such

sacrifice of the comforts of life is called tapomaya-yajïa. There are still others

who engage themselves in different kinds of mystic yogas like the Pataïjali

system (for merging into the existence of the Absolute), or haöha-yoga or

añöäìga-yoga (for particular perfections). And some travel to all the sanctified

places of pilgrimage. All these practices are called yoga-yajïa, sacrifice for a

certain type of perfection in the material world. There are others who engage

themselves in the studies of different Vedic literatures, specifically the

Upaniñads and Vedänta-sütras, or the Säìkhya philosophy. All of these are

called svädhyäya-yajïa. or engagement in the sacrifice of studies. All these

yogés are faithfully engaged in different types of sacrifice and are seeking a

higher status of life. Kåñëa consciousness, however, is different from these

because it is the direct service of the Supreme Lord. Kåñëa consciousness

cannot be attained by any one of the above-mentioned types of sacrifice but

can be attained only by the mercy of the Lord and His bona fide devotees.

Therefore, Kåñëa consciousness is transcendental.

TEXT 29

APaaNae JauûiTa Pa[a<a& Pa[a<ae_PaaNa& TaQaaPare )

Pa[a<aaPaaNaGaTaq åd(ßa Pa[a<aaYaaMaParaYa<aa" )

APare iNaYaTaahara" Pa[a<aaNPa[a<aezu JauûiTa )) 29 ))

apäne juhvati präëaà

präëe ’pänaà tathäpare

präëäpäna-gaté ruddhvä

präëäyäma-paräyaëäù

apare niyatähäräù

präëän präëeñu juhvati

SYNONYMS

apäne—in the air which acts downward; juhvati—offer; präëam—the air

which acts outward; präëe—in the air going outward; apänam—the air going

downward; tathä—as also; apare—others; präëa—of the air going outward;

apäna—and the air going downward; gaté—the movement;

ruddhvä—checking; präëa-äyäma—trance induced by stopping all breathing;

paräyaëäù—so inclined; apare—others; niyata—having controlled;

ähäräù—eating; präëän—the outgoing air; präëeñu—in the outgoing air;

juhvati—sacrifice.

TRANSLATION

Still others, who are inclined to the process of breath restraint to remain in

trance, practice by offering the movement of the outgoing breath into the

incoming, and the incoming breath into the outgoing, and thus at last remain in

trance, stopping all breathing. Others, curtailing the eating process, offer the

outgoing breath into itself as a sacrifice.

PURPORT

This system of yoga for controlling the breathing process is called

präëäyäma, and in the beginning it is practiced in the haöha-yoga system

through different sitting postures. All of these processes are recommended for

controlling the senses and for advancement in spiritual realization. This

practice involves controlling the airs within the body so as to reverse the

directions of their passage. The apäna air goes downward, and the präëa air

goes up. The präëäyäma-yogé practices breathing the opposite way until the

currents are neutralized into püraka. equilibrium. Offering the exhaled breath

into the inhaled breath is called recaka. When both air currents are completely

stopped, one is said to be in kumbhaka-yoga. By practice of kumbhaka-yoga. one

can increase the duration of life for perfection in spiritual realization. The

intelligent yogé is interested in attaining perfection in one life, without waiting

for the next. For by practicing kumbhaka-yoga. the yogés increase the duration

of life by many, many years. A Kåñëa conscious person, however, being always

situated in the transcendental loving service of the Lord, automatically

becomes the controller of the senses. His senses, being always engaged in the

service of Kåñëa, have no chance of becoming otherwise engaged. So at the

end of life, he is naturally transferred to the transcendental plane of Lord

Kåñëa; consequently he makes no attempt to increase his longevity. He is at

once raised to the platform of liberation, as stated in

Bhagavad-gétä

(14.26):

mäà ca yo ’vyabhicäreëa

bhakti-yogena sevate

sa guëän samatétyaitän

brahma-bhüyäya kalpate

“One who engages in unalloyed devotional service to the Lord transcends

the modes of material nature and is immediately elevated to the spiritual

platform.” A Kåñëa conscious person begins from the transcendental stage, and

he is constantly in that consciousness. Therefore, there is no falling down, and

ultimately he enters into the abode of the Lord without delay. The practice of

reduced eating is automatically done when one eats only kåñëa-prasädam, or

food which is offered first to the Lord. Reducing the eating process is very

helpful in the matter of sense control. And without sense control there is no

possibility of getting out of the material entanglement.

TEXT 30

SaveR_PYaeTae Yajivdae Yaj+aiPaTak-LMaza" )

YajiXaíaMa*Ta>auJaae YaaiNTa b]ø SaNaaTaNaMa( )) 30 ))

sarve ’py ete yajïa-vido

yajïa-kñapita-kalmañäù

yajïa-çiñöämåta-bhujo

yänti brahma sanätanam

SYNONYMS

sarve—all; api—although apparently different; ete—these;

yajïa-vidaù—conversant with the purpose of performing sacrifices;

yajïa-kñapita—being cleansed as the result of such performances;

kalmañäù—of sinful reactions; yajïa-çiñöa—of the result of such performances

of yajïa; amåta-bhujaù—those who have tasted such nectar; yänti—do

approach; brahma—the supreme; sanätanam—eternal atmosphere.

TRANSLATION

All these performers who know the meaning of sacrifice become cleansed of

sinful reactions, and, having tasted the nectar of the results of sacrifices, they

advance toward the supreme eternal atmosphere.

PURPORT

From the foregoing explanation of different types of sacrifice (namely

sacrifice of one’s possessions, study of the Vedas or philosophical doctrines, and

performance of the yoga system), it is found that the common aim of all is to

control the senses. Sense gratification is the root cause of material existence;

therefore, unless and until one is situated on a platform apart from sense

gratification, there is no chance of being elevated to the eternal platform of

full knowledge, full bliss and full life. This platform is in the eternal

atmosphere, or Brahman atmosphere. All the above-mentioned sacrifices help

one to become cleansed of the sinful reactions of material existence. By this

advancement in life, not only does one become happy and opulent in this life,

but also, at the end, he enters into the eternal kingdom of God, either merging

into the impersonal Brahman or associating with the Supreme Personality of

Godhead, Kåñëa.

TEXT 31

NaaYa& l/aek-ae_STYaYajSYa ku-Taae_NYa" ku-åSataMa )) 31 ))

näyaà loko ’sty ayajïasya

kuto ’nyaù kuru-sattama

SYNONYMS

na—never; ayam—this; lokaù—planet; asti—there is; ayajïasya—for one who

performs no sacrifice; kutaù—where is; anyaù—the other; kuru-sat-tama—O

best amongst the Kurus.

TRANSLATION

O best of the Kuru dynasty, without sacrifice one can never live happily on

this planet or in this life: what then of the next?

PURPORT

Whatever form of material existence one is in, one is invariably ignorant of

his real situation. In other words, existence in the material world is due to the

multiple reactions to our sinful lives. Ignorance is the cause of sinful life, and

sinful life is the cause of one’s dragging on in material existence. The human

form of life is the only loophole by which one may get out of this

entanglement. The Vedas, therefore, give us a chance for escape by pointing

out the paths of religion, economic comfort, regulated sense gratification and,

at last, the means to get out of the miserable condition entirely. The path of

religion, or the different kinds of sacrifice recommended above, automatically

solves our economic problems. By performance of yajïa we can have enough

food, enough milk, etc.—even if there is a so-called increase of population.

When the body is fully supplied, naturally the next stage is to satisfy the

senses. The Vedas prescribe, therefore, sacred marriage for regulated sense

gratification. Thereby one is gradually elevated to the platform of release from

material bondage, and the highest perfection of liberated life is to associate

with the Supreme Lord. Perfection is achieved by performance of yajïa

(sacrifice), as described above. Now, if a person is not inclined to perform

yajïa according to the Vedas, how can he expect a happy life even in this body,

and what to speak of another body on another planet? There are different

grades of material comforts in different heavenly planets, and in all cases there

is immense happiness for persons engaged in different kinds of yajïa. But the

highest kind of happiness that a man can achieve is to be promoted to the

spiritual planets by practice of Kåñëa consciousness. A life of Kåñëa

consciousness is therefore the solution to all the problems of material

existence.

TEXT 32

Wv& bhuivDaa Yaja ivTaTaa b]ø<aae Mau%e )

k-MaRJaaiNviÖ TaaNSavaRNaev& jaTva ivMaae+YaSae )) 32 ))

evaà bahu-vidhä yajïä

vitatä brahmaëo mukhe

karma-jän viddhi tän sarvän

evaà jïätvä vimokñyase

SYNONYMS

evam—thus; bahu-vidhäù—various kinds of; yajïäù—sacrifices; vitatäù—are

spread; brahmaëaù—of the Vedas; mukhe—through the mouth;

karma-jän—born of work; viddhi—you should know; tän—them; sarvän—all;

evam—thus; jïätvä—knowing; vimokñyase—you will be liberated.

TRANSLATION

All these different types of sacrifice are approved by the Vedas, and all of

them are born of different types of work. Knowing them as such, you will

become liberated.

PURPORT

Different types of sacrifice, as discussed above, are mentioned in the Vedas

to suit the different types of worker. Because men are so deeply absorbed in the

bodily concept, these sacrifices are so arranged that one can work either with

the body, with the mind, or with the intelligence. But all of them are

recommended for ultimately bringing about liberation from the body. This is

confirmed by the Lord herewith from His own mouth.

TEXT 33

é[eYaaNd]VYaMaYaaÛjaJjaNaYaj" ParNTaPa )

Sav| k-MaaRi%l&/ PaaQaR jaNae PairSaMaaPYaTae )) 33 ))

çreyän dravya-mayäd yajïäj

jïäna-yajïaù parantapa

sarvaà karmäkhilaà pärtha

jïäne parisamäpyate

SYNONYMS

çreyän—greater; dravya-mayät—of material possessions; yajïät—than the

sacrifice; jïäna-yajïaù—sacrifice in knowledge; parantapa—O chastiser of the

enemy; sarvam—all; karma—activities; akhilam—in totality; pärtha—O son of

Påthä; jïäne—in knowledge; parisamäpyate—end.

TRANSLATION

O chastiser of the enemy, the sacrifice performed in knowledge is better than

the mere sacrifice of material possessions. After all, O son of Påthä, all sacrifices

of work culminate in transcendental knowledge.

PURPORT

The purpose of all sacrifices is to arrive at the status of complete knowledge,

then to gain release from material miseries, and, ultimately, to engage in loving

transcendental service to the Supreme Lord (Kåñëa consciousness).

Nonetheless, there is a mystery about all these different activities of sacrifice,

and one should know this mystery. Sacrifices sometimes take different forms

according to the particular faith of the performer. When one’s faith reaches

the stage of transcendental knowledge, the performer of sacrifices should be

considered more advanced than those who simply sacrifice material possessions

without such knowledge, for without attainment of knowledge, sacrifices

remain on the material platform and bestow no spiritual benefit. Real

knowledge culminates in Kåñëa consciousness, the highest stage of

transcendental knowledge. Without the elevation of knowledge, sacrifices are

simply material activities. When, however, they are elevated to the level of

transcendental knowledge, all such activities enter onto the spiritual platform.

Depending on differences in consciousness, sacrificial activities are sometimes

called karma-käëòa (fruitive activities) and sometimes jïäna-käëòa

(knowledge in the pursuit of truth). It is better when the end is knowledge.

TEXT 34

TaiÜiÖ Pa[i<aPaaTaeNa PairPa[éneNa SaevYaa )

oPade+YaiNTa Tae jaNa& jaiNaNaSTatvdiXaRNa" )) 34 ))

"tad viddhi praëipätena

paripraçnena sevayä

upadekñyanti te jïänaà

jïäninas tattva-darçinaù

SYNONYMS

tat—that knowledge of different sacrifices; viddhi—try to understand;

praëipätena—by approaching a spiritual master; paripraçnena—by submissive

inquiries; sevayä—by the rendering of service; upadekñyanti—they will

initiate; te—you; jïänam—into knowledge; jïäninaù—the self-realized;

tattva—of the truth; darçinaù—seers.

TRANSLATION

Just try to learn the truth by approaching a spiritual master. Inquire from

him submissively and render service unto him. The self-realized souls can

impart knowledge unto you because they have seen the truth.

PURPORT

The path of spiritual realization is undoubtedly difficult. The Lord

therefore advises us to approach a bona fide spiritual master in the line of

disciplic succession from the Lord Himself. No one can be a bona fide spiritual

master without following this principle of disciplic succession. The Lord is the

original spiritual master, and a person in the disciplic succession can convey

the message of the Lord as it is to his disciple. No one can be spiritually

realized by manufacturing his own process, as is the fashion of the foolish

pretenders. The

Bhägavatam

(6.3.19) says, dharmaà tu säkñäd

bhagavat-praëétam: the path of religion is directly enunciated by the Lord.

Therefore, mental speculation or dry arguments cannot help lead one to the

right path. Nor by independent study of books of knowledge can one progress

in spiritual life. One has to approach a bona fide spiritual master to receive the

knowledge. Such a spiritual master should be accepted in full surrender, and

one should serve the spiritual master like a menial servant, without false

prestige. Satisfaction of the self-realized spiritual master is the secret of

advancement in spiritual life. Inquiries and submission constitute the proper

combination for spiritual understanding. Unless there is submission and

service, inquiries from the learned spiritual master will not be effective. One

must be able to pass the test of the spiritual master, and when he sees the

genuine desire of the disciple, he automatically blesses the disciple with

genuine spiritual understanding. In this verse, both blind following and absurd

inquiries are condemned. Not only should one hear submissively from the

spiritual master, but one must also get a clear understanding from him, in

submission and service and inquiries. A bona fide spiritual master is by nature

very kind toward the disciple. Therefore when the student is submissive and is

always ready to render service, the reciprocation of knowledge and inquiries

becomes perfect.

TEXT 35

YaJjaTva Na PauNaMaaeRhMaev& YaaSYaiSa Paa<@v )

YaeNa >aUTaaNYaXaezai<a d]+YaSYaaTMaNYaQaae MaiYa )) 35 ))

yaj jïätvä na punar moham

evaà yäsyasi päëòava

yena bhütäny açeñäëi

drakñyasy ätmany atho mayi

SYNONYMS

yat—which; jïätvä—knowing; na—never; punaù—again; moham—to illusion;

evam—like this; yäsyasi—you shall go; päëòava—O son of Päëòu; yena—by

which; bhütäni—living entities; açeñäëi—all; drakñyasi—you will see;

ätmani—in the Supreme Soul; atha u—or in other words; mayi—in Me.

TRANSLATION

Having obtained real knowledge from a self-realized soul, you will never fall

again into such illusion, for by this knowledge you will see that all living beings

are but part of the Supreme, or, in other words, that they are Mine.

PURPORT

The result of receiving knowledge from a self-realized soul, or one who

knows things as they are, is learning that all living beings are parts and parcels

of the Supreme Personality of Godhead, Lord Çré Kåñëa. The sense of an

existence separate from Kåñëa is called mäyä (mä—not, yä—this). Some think

that we have nothing to do with Kåñëa, that Kåñëa is only a great historical

personality and that the Absolute is the impersonal Brahman. Factually, as it is

stated in the Bhagavad-gétä, this impersonal Brahman is the personal

effulgence of Kåñëa. Kåñëa, as the Supreme Personality of Godhead, is the

cause of everything. In the Brahma-saàhitä it is clearly stated that Kåñëa is the

Supreme Personality of Godhead, the cause of all causes. Even the millions of

incarnations are only His different expansions. Similarly, the living entities

are also expansions of Kåñëa. The Mäyävädé philosophers wrongly think that

Kåñëa loses His own separate existence in His many expansions. This thought

is material in nature. We have experience in the material world that a thing,

when fragmentally distributed, loses its own original identity. But the

Mäyävädé philosophers fail to understand that absolute means that one plus

one is equal to one, and that one minus one is also equal to one. This is the

case in the absolute world.

For want of sufficient knowledge in the absolute science, we are now

covered with illusion, and therefore we think that we are separate from Kåñëa.

Although we are separated parts of Kåñëa, we are nevertheless not different

from Him. The bodily difference of the living entities is mäyä, or not actual

fact. We are all meant to satisfy Kåñëa. By mäyä alone Arjuna thought that the

temporary bodily relationship with his kinsmen was more important than his

eternal spiritual relationship with Kåñëa. The whole teaching of the Gétä is

targeted toward this end: that a living being, as Kåñëa’s eternal servitor,

cannot be separated from Kåñëa, and his sense of being an identity apart from

Kåñëa is called mäyä. The living entities, as separate parts and parcels of the

Supreme, have a purpose to fulfill. Having forgotten that purpose since time

immemorial, they are situated in different bodies, as men, animals, demigods,

etc. Such bodily differences arise from forgetfulness of the transcendental

service of the Lord. But when one is engaged in transcendental service

through Kåñëa consciousness, one becomes at once liberated from this illusion.

One can acquire such pure knowledge only from the bona fide spiritual master

and thereby avoid the delusion that the living entity is equal to Kåñëa. Perfect

knowledge is that the Supreme Soul, Kåñëa, is the supreme shelter for all living

entities, and giving up such shelter, the living entities are deluded by the

material energy, imagining themselves to have a separate identity. Thus, under

different standards of material identity, they become forgetful of Kåñëa.

When, however, such deluded living entities become situated in Kåñëa

consciousness, it is to be understood that they are on the path of liberation, as

confirmed in the

Bhägavatam

(2.10.6): muktir hitvänyathä-rüpaà svarüpeëa

vyavasthitiù. Liberation means to be situated in one’s constitutional position as

an eternal servitor of Kåñëa (Kåñëa consciousness).

TEXT 36

AiPa cediSa PaaPae>Ya" SaveR>Ya" PaaPak*-taMa" )

Sav| jaNaâveNaEv v*iJaNa& SaNTairZYaiSa )) 36 ))

api ced asi päpebhyaù

sarvebhyaù päpa-kåt-tamaù

sarvaà jïäna-plavenaiva

våjinaà santariñyasi

SYNONYMS

api—even; cet—if; asi—you are; päpebhyaù—of sinners; sarvebhyaù—of all;

päpa-kåt-tamaù—the greatest sinner; sarvam—all such sinful reactions;

jïäna-plavena—by the boat of transcendental knowledge; eva—certainly;

våjinam—the ocean of miseries; santariñyasi—you will cross completely.

TRANSLATION

Even if you are considered to be the most sinful of all sinners, when you are

situated in the boat of transcendental knowledge you will be able to cross over

the ocean of miseries.

PURPORT

Proper understanding of one’s constitutional position in relationship to

Kåñëa is so nice that it can at once lift one from the struggle for existence

which goes on in the ocean of nescience. This material world is sometimes

regarded as an ocean of nescience and sometimes as a blazing forest. In the

ocean, however expert a swimmer one may be, the struggle for existence is very

severe. If someone comes forward and lifts the struggling swimmer from the

ocean, he is the greatest savior. Perfect knowledge, received from the Supreme

Personality of Godhead, is the path of liberation. The boat of Kåñëa

consciousness is very simple, but at the same time the most sublime.

TEXT 37

YaQaEDaa&iSa SaiMaÖae_iGan>aRSMaSaaTku-åTae_JauRNa )

jaNaaiGan" SavRk-MaaRi<a >aSMaSaaTku-åTae TaQaa )) 37 ))

yathaidhäàsi samiddho ’gnir

bhasma-sät kurute ’rjuna

jïänägniù sarva-karmäëi

bhasma-sät kurute tathä

SYNONYMS

yathä—just as; edhäàsi—firewood; samiddhaù—blazing; agniù—fire;

bhasma-sät—ashes; kurute—turns; arjuna—O Arjuna; jïäna-agniù—the fire

of knowledge; sarva-karmäëi—all reactions to material activities;

bhasma-sät—to ashes; kurute—it turns; tathä—similarly.

TRANSLATION

As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of

knowledge burn to ashes all reactions to material activities.

PURPORT

Perfect knowledge of self and Superself and of their relationship is

compared herein to fire. This fire not only burns up all reactions to impious

activities, but also all reactions to pious activities, turning them to ashes.

There are many stages of reaction: reaction in the making, reaction

fructifying, reaction already achieved, and reaction a priori. But knowledge of

the constitutional position of the living entity burns everything to ashes.

When one is in complete knowledge, all reactions, both a priori and a

posteriori, are consumed. In the Vedas (

Båhad-äraëyaka Upaniñad

4.4.22) it is

stated, ubhe uhaivaiña ete taraty amåtaù sädhv-asädhüné: “One overcomes both

the pious and impious reactions of work.”

TEXT 38

Na ih jaNaeNa Sad*Xa& Paiv}aiMah ivÛTae )

TaTSvYa& YaaeGaSa&iSaÖ" k-ale/NaaTMaiNa ivNdiTa )) 38 ))

na hi jïänena sadåçaà

pavitram iha vidyate

tat svayaà yoga-saàsiddhaù

kälenätmani vindati

SYNONYMS

na—nothing; hi—certainly; jïänena—with knowledge; sadåçam—in

comparison; pavitram—sanctified; iha—in this world; vidyate—exists;

tat—that; svayam—himself; yoga—in devotion; saàsiddhaù—he who is

mature; kälena—in course of time; ätmani—in himself; vindati—enjoys.

TRANSLATION

In this world, there is nothing so sublime and pure as transcendental

knowledge. Such knowledge is the mature fruit of all mysticism. And one who

has become accomplished in the practice of devotional service enjoys this

knowledge within himself in due course of time.

PURPORT

When we speak of transcendental knowledge, we do so in terms of spiritual

understanding. As such, there is nothing so sublime and pure as

transcendental knowledge. Ignorance is the cause of our bondage, and

knowledge is the cause of our liberation. This knowledge is the mature fruit of

devotional service, and when one is situated in transcendental knowledge, he

need not search for peace elsewhere, for he enjoys peace within himself. In

other words, this knowledge and peace culminate in Kåñëa consciousness. That

is the last word in the Bhagavad-gétä.

TEXT 39

é[Öavamç>aTae jaNa& TaTPar" Sa&YaTaeiNd]Ya" )

jaNa& l/Bßa Para& XaaiNTaMaicre<aaiDaGaC^iTa )) 39 ))

çraddhäväl labhate jïänaà

tat-paraù saàyatendriyaù

jïänaà labdhvä paräà çäntim

acireëädhigacchati

SYNONYMS

çraddhä-vän—a faithful man; labhate—achieves; jïänam—knowledge;

tat-paraù—very much attached to it; saàyata—controlled; indriyaù—senses;

jïänam—knowledge; labdhvä—having achieved; paräm—transcendental;

çäntim—peace; acireëa—very soon; adhigacchati—attains.

TRANSLATION

A faithful man who is dedicated to transcendental knowledge and who

subdues his senses is eligible to achieve such knowledge, and having achieved it

he quickly attains the supreme spiritual peace.

PURPORT

Such knowledge in Kåñëa consciousness can be achieved by a faithful

person who believes firmly in Kåñëa. One is called a faithful man who thinks

that simply by acting in Kåñëa consciousness he can attain the highest

perfection. This faith is attained by the discharge of devotional service, and by

chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare

Räma, Räma Räma, Hare Hare, which cleanses one’s heart of all material dirt.

Over and above this, one should control the senses. A person who is faithful to

Kåñëa and who controls the senses can easily attain perfection in the

knowledge of Kåñëa consciousness without delay.

TEXT 40

Ajêaé[ÕDaaNaê Sa&XaYaaTMaa ivNaXYaiTa )

NaaYa& l/aek-ae_iSTa Na Parae Na Sau%& Sa&XaYaaTMaNa" )) 40 ))

ajïaç cäçraddadhänaç ca

saàçayätmä vinaçyati

näyaà loko ’sti na paro

na sukhaà saàçayätmanaù

SYNONYMS

ajïaù—a fool who has no knowledge in standard scriptures; ca—and;

açraddadhänaù—without faith in revealed scriptures; ca—also; saàçaya—of

doubts; ätmä—a person; vinaçyati—falls back; na—never; ayam—in this;

lokaù—world; asti—there is; na—nor; paraù—in the next life; na—not;

sukham—happiness; saàçaya—doubtful; ätmanaù—of the person.

TRANSLATION

But ignorant and faithless persons who doubt the revealed scriptures do not

attain God consciousness; they fall down. For the doubting soul there is

happiness neither in this world nor in the next.

PURPORT

Out of many standard and authoritative revealed scriptures, the

Bhagavad-gétä is the best. Persons who are almost like animals have no faith in,

or knowledge of, the standard revealed scriptures; and some, even though they

have knowledge of, or can cite passages from, the revealed scriptures, have

actually no faith in these words. And even though others may have faith in

scriptures like Bhagavad-gétä, they do not believe in or worship the Personality

of Godhead, Çré Kåñëa. Such persons cannot have any standing in Kåñëa

consciousness. They fall down. Out of all the above-mentioned persons, those

who have no faith and are always doubtful make no progress at all. Men

without faith in God and His revealed word find no good in this world, nor in

the next. For them there is no happiness whatsoever. One should therefore

follow the principles of revealed scriptures with faith and thereby be raised to

the platform of knowledge. Only this knowledge will help one become

promoted to the transcendental platform of spiritual understanding. In other

words, doubtful persons have no status whatsoever in spiritual emancipation.

One should therefore follow in the footsteps of great äcäryas who are in the

disciplic succession and thereby attain success.

TEXT 41

YaaeGaSaNNYaSTak-MaaR<a& jaNaSaiH^àSa&XaYaMa( )

AaTMavNTa& Na k-MaaRi<a iNabDaniNTa DaNaÅYa )) 41 ))

yoga-sannyasta-karmäëaà

jïäna-saïchinna-saàçayam

ätmavantaà na karmäëi

nibadhnanti dhanaïjaya

SYNONYMS

yoga—by devotional service in karma-yoga; sannyasta—one who has

renounced; karmäëam—the fruits of actions; jïäna—by knowledge;

saïchinna—cut; saàçayam—doubts; ätma-vantam—situated in the self;

na—never; karmäëi—works; nibadhnanti—do bind; dhanaïjaya—O

conqueror of riches.

TRANSLATION

One who acts in devotional service, renouncing the fruits of his actions, and

whose doubts have been destroyed by transcendental knowledge, is situated

factually in the self. Thus he is not bound by the reactions of work, O

conqueror of riches.

PURPORT

One who follows the instruction of the Bhagavad-gétä, as it is imparted by

the Lord, the Personality of Godhead Himself, becomes free from all doubts by

the grace of transcendental knowledge. He, as a part and parcel of the Lord, in

full Kåñëa consciousness, is already established in self-knowledge. As such, he

is undoubtedly above bondage to action.

TEXT 42

TaSMaadjaNaSaM>aUTa& ôTSQa& jaNaaiSaNaaTMaNa" )

i^tvENa& Sa&XaYa& YaaeGaMaaiTaïaeitaï >aarTa )) 42 ))

tasmäd ajïäna-sambhütaà

håt-sthaà jïänäsinätmanaù

chittvainaà saàçayaà yogam

ätiñöhottiñöha bhärata

SYNONYMS

tasmät—therefore; ajïäna-sambhütam—born of ignorance;

håt-stham—situated in the heart; jïäna—of knowledge; asinä—by the weapon;

ätmanaù—of the self; chittvä—cutting off; enam—this; saàçayam—doubt;

yogam—in yoga; ätiñöha—be situated; uttiñöha—stand up to fight; bhärata—O

descendant of Bharata.

TRANSLATION

Therefore the doubts which have arisen in your heart out of ignorance

should be slashed by the weapon of knowledge. Armed with yoga, O Bhärata,

stand and fight.

PURPORT

The yoga system instructed in this chapter is called sanätana-yoga, or

eternal activities performed by the living entity. This yoga has two divisions of

sacrificial actions: one is called sacrifice of one’s material possessions, and the

other is called knowledge of self, which is pure spiritual activity. If sacrifice of

one’s material possessions is not dovetailed for spiritual realization, then such

sacrifice becomes material. But one who performs such sacrifices with a

spiritual objective, or in devotional service, makes a perfect sacrifice. When we

come to spiritual activities, we find that these are also divided into two:

namely, understanding of one’s own self (or one’s constitutional position), and

the truth regarding the Supreme Personality of Godhead. One who follows the

path of Bhagavad-gétä as it is can very easily understand these two important

divisions of spiritual knowledge. For him there is no difficulty in obtaining

perfect knowledge of the self as part and parcel of the Lord. And such

understanding is beneficial, for such a person can easily understand the

transcendental activities of the Lord. In the beginning of this chapter, the

transcendental activities of the Lord were discussed by the Supreme Lord

Himself. One who does not understand the instructions of the Gétä is faithless,

and is to be considered to be misusing the fragmental independence awarded

to him by the Lord. In spite of such instructions, one who does not understand

the real nature of the Lord as the eternal, blissful, all-knowing Personality of

Godhead is certainly fool number one. Ignorance can be removed by gradual

acceptance of the principles of Kåñëa consciousness. Kåñëa consciousness is

awakened by different types of sacrifices to the demigods, sacrifice to

Brahman, sacrifice in celibacy, in household life, in controlling the senses, in

practicing mystic yoga, in penance, in forgoing material possessions, in

studying the Vedas, and in partaking of the social institution called

varëäçrama-dharma. All of these are known as sacrifice, and all of them are

based on regulated action. But within all these activities, the important factor

is self-realization. One who seeks that objective is the real student of

Bhagavad-gétä, but one who doubts the authority of Kåñëa falls back. One is

therefore advised to study Bhagavad-gétä, or any other scripture, under a bona

fide spiritual master, with service and surrender. A bona fide spiritual master is

in the disciplic succession from time eternal, and he does not deviate at all

from the instructions of the Supreme Lord as they were imparted millions of

years ago to the sun-god, from whom the instructions of Bhagavad-gétä have

come down to the earthly kingdom. One should, therefore, follow the path of

Bhagavad-gétä as it is expressed in the Gétä itself and beware of self-interested

people after personal aggrandizement who deviate others from the actual path.

The Lord is definitely the supreme person, and His activities are

transcendental. One who understands this is a liberated person from the very

beginning of his study of Bhagavad-gétä.

Thus end the Bhaktivedanta Purports to the Fourth Chapter of the Çrémad

Bhagavad-gétä in the matter of Transcendental Knowledge.

- CHAPTER 5 -

Karma-yoga—Action in Kåñëa Consciousness

TEXT 1

AJauRNa ovac

SaNNYaaSa& k-MaR<aa& k*-Z<a PauNaYaaeRGa& c Xa&SaiSa )

YaC^\eYa WTaYaaerek&- TaNMae b]Uih SauiNaiêTaMa( )) 1 ))

arjuna uväca

sannyäsaà karmaëäà kåñëa

punar yogaà ca çaàsasi

yac chreya etayor ekaà

tan me brühi su-niçcitam

SYNONYMS

arjunaù uväca—Arjuna said; sannyäsam—renunciation; karmaëäm—of all

activities; kåñëa—O Kåñëa; punaù—again; yogam—devotional service;

ca—also; çaàsasi—You are praising; yat—which; çreyaù—is more beneficial;

etayoù—of these two; ekam—one; tat—that; me—unto me; brühi—please tell;

su-niçcitam—definitely.

TRANSLATION

Arjuna said: O Kåñëa, first of all You ask me to renounce work, and then

again You recommend work with devotion. Now will You kindly tell me

definitely which of the two is more beneficial?

PURPORT

In this Fifth Chapter of the Bhagavad-gétä, the Lord says that work in

devotional service is better than dry mental speculation. Devotional service is

easier than the latter because, being transcendental in nature, it frees one

from reaction. In the Second Chapter, preliminary knowledge of the soul and

its entanglement in the material body were explained. How to get out of this

material encagement by buddhi-yoga, or devotional service, was also explained

therein. In the Third Chapter, it was explained that a person who is situated

on the platform of knowledge no longer has any duties to perform. And in the

Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work

culminate in knowledge. However, at the end of the Fourth Chapter, the Lord

advised Arjuna to wake up and fight, being situated in perfect knowledge.

Therefore, by simultaneously stressing the importance of both work in

devotion and inaction in knowledge, Kåñëa has perplexed Arjuna and

confused his determination. Arjuna understands that renunciation in

knowledge involves cessation of all kinds of work performed as sense activities.

But if one performs work in devotional service, then how is work stopped? In

other words, he thinks that sannyäsa, or renunciation in knowledge, should be

altogether free from all kinds of activity, because work and renunciation

appear to him to be incompatible. He appears not to have understood that

work in full knowledge is nonreactive and is therefore the same as inaction.

He inquires, therefore, whether he should cease work altogether or work with

full knowledge.

TEXT 2

é[q>aGavaNauvac

SaNNYaaSa" k-MaRYaaeGaê iNa"é[eYaSak-ravu>aaE )

TaYaaeSTau k-MaRSaNNYaaSaaTk-MaRYaaeGaae iviXaZYaTae )) 2 ))

çré-bhagavän uväca

sannyäsaù karma-yogaç ca

niùçreyasa-karäv ubhau

tayos tu karma-sannyäsät

karma-yogo viçiñyate

SYNONYMS

çré-bhagavän uväca—the Personality of Godhead said;

sannyäsaù—renunciation of work; karma-yogaù—work in devotion; ca—also;

niùçreyasa-karau—leading to the path of liberation; ubhau—both; tayoù—of

the two; tu—but; karma-sannyäsät—in comparison to the renunciation of

fruitive work; karma-yogaù—work in devotion; viçiñyate—is better.

TRANSLATION

The Personality of Godhead replied: The renunciation of work and work in

devotion are both good for liberation. But, of the two, work in devotional

service is better than renunciation of work.

PURPORT

Fruitive activities (seeking sense gratification) are cause for material

bondage. As long as one is engaged in activities aimed at improving the

standard of bodily comfort, one is sure to transmigrate to different types of

bodies, thereby continuing material bondage perpetually.

Çrémad-Bhägavatam

(5.5.4–6) confirms this as follows:

nünaà pramattaù kurute vikarma

yad indriya-prétaya äpåëoti

na sädhu manye yata ätmano ’yam

asann api kleça-da äsa dehaù

paräbhavas tävad abodha-jäto

yävan na jijïäsata ätma-tattvam

yävat kriyäs tävad idaà mano vai

karmätmakaà yena çaréra-bandhaù

evaà manaù karma-vaçaà prayuìkte

avidyayätmany upadhéyamäne

prétir na yävan mayi väsudeve

na mucyate deha-yogena tävat

“People are mad after sense gratification, and they do not know that this

present body, which is full of miseries, is a result of one’s fruitive activities in

the past. Although this body is temporary, it is always giving one trouble in

many ways. Therefore, to act for sense gratification is not good. One is

considered to be a failure in life as long as he makes no inquiry about his real

identity. As long as he does not know his real identity, he has to work for

fruitive results for sense gratification, and as long as one is engrossed in the

consciousness of sense gratification one has to transmigrate from one body to

another. Although the mind may be engrossed in fruitive activities and

influenced by ignorance, one must develop a love for devotional service to

Väsudeva. Only then can one have the opportunity to get out of the bondage

of material existence.”

Therefore, jïäna (or knowledge that one is not this material body but spirit

soul) is not sufficient for liberation. One has to act in the status of spirit soul,

otherwise there is no escape from material bondage. Action in Kåñëa

consciousness is not, however, action on the fruitive platform. Activities

performed in full knowledge strengthen one’s advancement in real knowledge.

Without Kåñëa consciousness, mere renunciation of fruitive activities does not

actually purify the heart of a conditioned soul. As long as the heart is not

purified, one has to work on the fruitive platform. But action in Kåñëa

consciousness automatically helps one escape the result of fruitive action so

that one need not descend to the material platform. Therefore action in Kåñëa

consciousness is always superior to renunciation, which always entails a risk of

falling. Renunciation without Kåñëa consciousness is incomplete, as is

confirmed by Çréla Rüpa Gosvämé in his

Bhakti-rasämåta-sindhu

(1.2.258):

präpaïcikatayä buddhyä

hari-sambandhi-vastunaù

mumukñubhiù parityägo

vairägyaà phalgu kathyate

“When persons eager to achieve liberation renounce things related to the

Supreme Personality of Godhead, thinking them to be material, their

renunciation is called incomplete.” Renunciation is complete when it is in the

knowledge that everything in existence belongs to the Lord and that no one

should claim proprietorship over anything. One should understand that,

factually, nothing belongs to anyone. Then where is the question of

renunciation? One who knows that everything is Kåñëa’s property is always

situated in renunciation. Since everything belongs to Kåñëa, everything should

be employed in the service of Kåñëa. This perfect form of action in Kåñëa

consciousness is far better than any amount of artificial renunciation by a

sannyäsé of the Mäyävädé school.

TEXT 3

jeYa" Sa iNaTYaSaNNYaaSaq Yaae Na Üeií Na k-ax(+aiTa )

iNaÜRNÜae ih Mahabahae Sau%& bNDaaTPa[MauCYaTae )) 3 ))

jïeyaù sa nitya-sannyäsé

yo na dveñöi na käìkñati

nirdvandvo hi mahä-bäho

sukhaà bandhät pramucyate

SYNONYMS

jïeyaù—should be known; saù—he; nitya—always; sannyäsé—renouncer;

yaù—who; na—never; dveñöi—abhors; na—nor; käìkñati—desires;

nirdvandvaù—free from all dualities; hi—certainly; mahä-bäho—O

mighty-armed one; sukham—happily; bandhät—from bondage; pramucyate—is

completely liberated.

TRANSLATION

One who neither hates nor desires the fruits of his activities is known to be

always renounced. Such a person, free from all dualities, easily overcomes

material bondage and is completely liberated, O mighty-armed Arjuna.

PURPORT

One who is fully in Kåñëa consciousness is always a renouncer because he

feels neither hatred nor desire for the results of his actions. Such a renouncer,

dedicated to the transcendental loving service of the Lord, is fully qualified in

knowledge because he knows his constitutional position in his relationship

with Kåñëa. He knows fully well that Kåñëa is the whole and that he is part and

parcel of Kåñëa. Such knowledge is perfect because it is qualitatively and

quantitatively correct. The concept of oneness with Kåñëa is incorrect because

the part cannot be equal to the whole. Knowledge that one is one in quality

yet different in quantity is correct transcendental knowledge leading one to

become full in himself, having nothing to aspire to or lament over. There is no

duality in his mind because whatever he does, he does for Kåñëa. Being thus

freed from the platform of dualities, he is liberated—even in this material

world.

TEXT 4

Saa&:YaYaaeGaaE Pa*QaGbal/a" Pa[vdiNTa Na Pai<@Taa" )

Wk-MaPYaaiSQaTa" SaMYaGau>aYaaeivRNdTae f-l/Ma( )) 4 ))

säìkhya-yogau påthag bäläù

pravadanti na paëòitäù

ekam apy ästhitaù samyag

ubhayor vindate phalam

SYNONYMS

säìkhya—analytical study of the material world; yogau—work in devotional

service; påthak—different; bäläù—the less intelligent; pravadanti—say;

na—never; paëòitäù—the learned; ekam—in one; api—even; ästhitaù—being

situated; samyak—complete; ubhayoù—of both; vindate—enjoys; phalam—the

result.

TRANSLATION

Only the ignorant speak of devotional service [karma-yoga] as being different

from the analytical study of the material world [Säìkhya]. Those who are

actually learned say that he who applies himself well to one of these paths

achieves the results of both.

PURPORT

The aim of the analytical study of the material world is to find the soul of

existence. The soul of the material world is Viñëu, or the Supersoul.

Devotional service to the Lord entails service to the Supersoul. One process is

to find the root of the tree, and the other is to water the root. The real student

of Säìkhya philosophy finds the root of the material world, Viñëu, and then,

in perfect knowledge, engages himself in the service of the Lord. Therefore, in

essence, there is no difference between the two because the aim of both is

Viñëu. Those who do not know the ultimate end say that the purposes of

Säìkhya and karma-yoga are not the same, but one who is learned knows the

unifying aim in these different processes.

TEXT 5

YaTSaa&:YaE" Pa[aPYaTae SQaaNa& TaÛaeGaEriPa GaMYaTae )

Wk&- Saa&:Ya& c YaaeGa& c Ya" PaXYaiTa Sa PaXYaiTa )) 5 ))

yat säìkhyaiù präpyate sthänaà

tad yogair api gamyate

ekaà säìkhyaà ca yogaà ca

yaù paçyati sa paçyati

SYNONYMS

yat—what; säìkhyaiù—by means of Säìkhya philosophy; präpyate—is

achieved; sthänam—place; tat—that; yogaiù—by devotional service; api—also;

gamyate—one can attain; ekam—one; säìkhyam—analytical study; ca—and;

yogam—action in devotion; ca—and; yaù—one who; paçyati—sees; saù—he;

paçyati—actually sees.

TRANSLATION

One who knows that the position reached by means of analytical study can

also be attained by devotional service, and who therefore sees analytical study

and devotional service to be on the same level, sees things as they are.

PURPORT

The real purpose of philosophical research is to find the ultimate goal of

life. Since the ultimate goal of life is self-realization, there is no difference

between the conclusions reached by the two processes. By Säìkhya

philosophical research one comes to the conclusion that a living entity is not a

part and parcel of the material world but of the supreme spirit whole.

Consequently, the spirit soul has nothing to do with the material world; his

actions must be in some relation with the Supreme. When he acts in Kåñëa

consciousness, he is actually in his constitutional position. In the first process,

Säìkhya, one has to become detached from matter, and in the devotional yoga

process one has to attach himself to the work of Kåñëa consciousness.

Factually, both processes are the same, although superficially one process

appears to involve detachment and the other process appears to involve

attachment. Detachment from matter and attachment to Kåñëa are one and

the same. One who can see this sees things as they are.

TEXT 6

SaNNYaaSaSTau Mahabahae du"%MaaáuMaYaaeGaTa" )

YaaeGaYau¢-ae MauiNab]Rø Naicre<aaiDaGaC^iTa )) 6 ))

sannyäsas tu mahä-bäho

duùkham äptum ayogataù

yoga-yukto munir brahma

na cireëädhigacchati

SYNONYMS

sannyäsaù—the renounced order of life; tu—but; mahä-bäho—O

mighty-armed one; duùkham—distress; äptum—afflicts one with;

ayogataù—without devotional service; yoga-yuktaù—one engaged in

devotional service; muniù—a thinker; brahma—the Supreme; na

cireëa—without delay; adhigacchati—attains.

TRANSLATION

Merely renouncing all activities yet not engaging in the devotional service of

the Lord cannot make one happy. But a thoughtful person engaged in devotional

service can achieve the Supreme without delay.

PURPORT

There are two classes of sannyäsés, or persons in the renounced order of life.

The Mäyävädé sannyäsés are engaged in the study of Säìkhya philosophy,

whereas the Vaiñëava sannyäsés are engaged in the study of Bhägavatam

philosophy, which affords the proper commentary on the Vedänta-sütras. The

Mäyävädé sannyäsés also study the Vedänta-sütras, but use their own

commentary, called Çäréraka-bhäñya, written by Çaìkaräcärya. The students of

the Bhägavata school are engaged in the devotional service of the Lord,

according to päïcarätriké regulations, and therefore the Vaiñëava sannyäsés

have multiple engagements in the transcendental service of the Lord. The

Vaiñëava sannyäsés have nothing to do with material activities, and yet they

perform various activities in their devotional service to the Lord. But the

Mäyävädé sannyäsés, engaged in the studies of Säìkhya and Vedänta and

speculation, cannot relish the transcendental service of the Lord. Because

their studies become very tedious, they sometimes become tired of Brahman

speculation, and thus they take shelter of the Bhägavatam without proper

understanding. Consequently their study of the Çrémad-Bhägavatam becomes

troublesome. Dry speculations and impersonal interpretations by artificial

means are all useless for the Mäyävädé sannyäsés. The Vaiñëava sannyäsés, who

are engaged in devotional service, are happy in the discharge of their

transcendental duties, and they have the guarantee of ultimate entrance into

the kingdom of God. The Mäyävädé sannyäsés sometimes fall down from the

path of self-realization and again enter into material activities of a

philanthropic and altruistic nature, which are nothing but material

engagements. Therefore, the conclusion is that those who are engaged in

Kåñëa conscious activities are better situated than the sannyäsés engaged in

simple speculation about what is Brahman and what is not Brahman, although

they too come to Kåñëa consciousness, after many births.

TEXT 7

YaaeGaYau¢-ae ivéuÖaTMaa iviJaTaaTMaa iJaTaeiNd]Ya" )

SavR>aUTaaTMa>aUTaaTMaa ku-vRàiPa Na il/PYaTae )) 7 ))

yoga-yukto viçuddhätmä

vijitätmä jitendriyaù

sarva-bhütätma-bhütätmä

kurvann api na lipyate

SYNONYMS

yoga-yuktaù—engaged in devotional service; viçuddha-ätmä—a purified soul;

vijita-ätmä—self-controlled; jita-indriyaù—having conquered the senses;

sarva-bhüta—to all living entities; ätma-bhüta-ätmä—compassionate; kurvan

api—although engaged in work; na—never; lipyate—is entangled.

TRANSLATION

One who works in devotion, who is a pure soul, and who controls his mind

and senses is dear to everyone, and everyone is dear to him. Though always

working, such a man is never entangled.

PURPORT

One who is on the path of liberation by Kåñëa consciousness is very dear to

every living being, and every living being is dear to him. This is due to his

Kåñëa consciousness. Such a person cannot think of any living being as

separate from Kåñëa, just as the leaves and branches of a tree are not separate

from the tree. He knows very well that by pouring water on the root of the

tree, the water will be distributed to all the leaves and branches, or by

supplying food to the stomach, the energy is automatically distributed

throughout the body. Because one who works in Kåñëa consciousness is servant

to all, he is very dear to everyone. And because everyone is satisfied by his

work, he is pure in consciousness. Because he is pure in consciousness, his

mind is completely controlled. And because his mind is controlled, his senses

are also controlled. Because his mind is always fixed on Kåñëa, there is no

chance of his being deviated from Kåñëa. Nor is there a chance that he will

engage his senses in matters other than the service of the Lord. He does not

like to hear anything except topics relating to Kåñëa; he does not like to eat

anything which is not offered to Kåñëa; and he does not wish to go anywhere if

Kåñëa is not involved. Therefore, his senses are controlled. A man of

controlled senses cannot be offensive to anyone. One may ask, “Why then was

Arjuna offensive (in battle) to others? Wasn’t he in Kåñëa consciousness?”

Arjuna was only superficially offensive because (as has already been explained

in the Second Chapter) all the assembled persons on the battlefield would

continue to live individually, as the soul cannot be slain. So, spiritually, no one

was killed on the Battlefield of Kurukñetra. Only their dresses were changed by

the order of Kåñëa, who was personally present. Therefore Arjuna, while

fighting on the Battlefield of Kurukñetra, was not really fighting at all; he was

simply carrying out the orders of Kåñëa in full Kåñëa consciousness. Such a

person is never entangled in the reactions of work.

TEXTS 8–9

NaEv ik-iÄTk-raeMaqiTa Yau¢-ae MaNYaeTa TatvivTa( )

PaXYaHXa*<vNSPa*XaiÅga]àénNGaC^NSvPaNìSaNa( )) 8 ))

Pa[l/PaiNvSa*JaNGa*õàuiNMaziàiMazàiPa )

wiNd]Yaa<aqiNd]YaaQaeRzu vTaRNTa wiTa DaarYaNa( )) 9 ))

naiva kiïcit karométi

yukto manyeta tattva-vit

paçyaï çåëvan spåçaï jighrann

açnan gacchan svapan çvasan

pralapan visåjan gåhëann

unmiñan nimiñann api

indriyäëéndriyärtheñu

vartanta iti dhärayan

SYNONYMS

na—never; eva—certainly; kiïcit—anything; karomi—I do; iti—thus;

yuktaù—engaged in the divine consciousness; manyeta—thinks;

tattva-vit—one who knows the truth; paçyan—seeing; çåëvan—hearing;

spåçan—touching; jighran—smelling; açnan—eating; gacchan—going;

svapan—dreaming; çvasan—breathing; pralapan—talking; visåjan—giving up;

gåhëan—accepting; unmiñan—opening; nimiñan—closing; api—in spite of;

indriyäëi—the senses; indriya-artheñu—in sense gratification; vartante—let

them be so engaged; iti—thus; dhärayan—considering.

TRANSLATION

A person in the divine consciousness, although engaged in seeing, hearing,

touching, smelling, eating, moving about, sleeping and breathing, always knows

within himself that he actually does nothing at all. Because while speaking,

evacuating, receiving, or opening or closing his eyes, he always knows that only

the material senses are engaged with their objects and that he is aloof from

them.

PURPORT

A person in Kåñëa consciousness is pure in his existence, and consequently

he has nothing to do with any work which depends upon five immediate and

remote causes: the doer, the work, the situation, the endeavor and fortune.

This is because he is engaged in the loving transcendental service of Kåñëa.

Although he appears to be acting with his body and senses, he is always

conscious of his actual position, which is spiritual engagement. In material

consciousness, the senses are engaged in sense gratification, but in Kåñëa

consciousness the senses are engaged in the satisfaction of Kåñëa’s senses.

Therefore, the Kåñëa conscious person is always free, even though he appears

to be engaged in affairs of the senses. Activities such as seeing and hearing are

actions of the senses meant for receiving knowledge, whereas moving,

speaking, evacuating, etc., are actions of the senses meant for work. A Kåñëa

conscious person is never affected by the actions of the senses. He cannot

perform any act except in the service of the Lord because he knows that he is

the eternal servitor of the Lord.

TEXT 10

b]ø<YaaDaaYa k-MaaRi<a Sa®& TYa¤-a k-raeiTa Ya" )

il/PYaTae Na Sa PaaPaeNa PaÚPa}aiMavaM>aSaa )) 10 ))

brahmaëy ädhäya karmäëi

saìgaà tyaktvä karoti yaù

lipyate na sa päpena

padma-patram ivämbhasä

SYNONYMS

brahmaëi—unto the Supreme Personality of Godhead; ädhäya—resigning;

karmäëi—all works; saìgam—attachment; tyaktvä—giving up;

karoti—performs; yaù—who; lipyate—is affected; na—never; saù—he;

päpena—by sin; padma-patram—a lotus leaf; iva—like; ambhasä—by the

water.

TRANSLATION

One who performs his duty without attachment, surrendering the results

unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is

untouched by water.

PURPORT

Here brahmaëi means in Kåñëa consciousness. The material world is a sum

total manifestation of the three modes of material nature, technically called

the pradhäna. The Vedic hymns sarvaà hy etad brahma (

Mäëòükya Upaniñad

2), tasmäd etad brahma näma-rüpam annaà ca jäyate (

Muëòaka Upaniñad

1.2.10), and, in the

Bhagavad-gétä

(14.3), mama yonir mahad brahma indicate

that everything in the material world is a manifestation of Brahman; and

although the effects are differently manifested, they are nondifferent from the

cause. In the Éçopaniñad it is said that everything is related to the Supreme

Brahman, or Kåñëa, and thus everything belongs to Him only. One who knows

perfectly well that everything belongs to Kåñëa, that He is the proprietor of

everything and that, therefore, everything is engaged in the service of the

Lord, naturally has nothing to do with the results of his activities, whether

virtuous or sinful. Even one’s material body, being a gift of the Lord for

carrying out a particular type of action, can be engaged in Kåñëa

consciousness. It is then beyond contamination by sinful reactions, exactly as

the lotus leaf, though remaining in the water, is not wet. The Lord also says in

the

Gétä

(3.30), mayi sarväëi karmäëi sannyasya: “Resign all works unto Me

[Kåñëa].” The conclusion is that a person without Kåñëa consciousness acts

according to the concept of the material body and senses, but a person in

Kåñëa consciousness acts according to the knowledge that the body is the

property of Kåñëa and should therefore be engaged in the service of Kåñëa.

TEXT 11

k-aYaeNa MaNaSaa buÖya ke-vlE/iriNd]YaEriPa )

YaaeiGaNa" k-MaR ku-vRiNTa Sa®& TYa¤-aTMaéuÖYae )) 11 ))

käyena manasä buddhyä

kevalair indriyair api

yoginaù karma kurvanti

saìgaà tyaktvätma-çuddhaye

SYNONYMS

käyena—with the body; manasä—with the mind; buddhyä—with the

intelligence; kevalaiù—purified; indriyaiù—with the senses; api—even;

yoginaù—Kåñëa conscious persons; karma—actions; kurvanti—they perform;

saìgam—attachment; tyaktvä—giving up; ätma—of the self; çuddhaye—for

the purpose of purification.

TRANSLATION

The yogés, abandoning attachment, act with body, mind, intelligence and

even with the senses, only for the purpose of purification.

PURPORT

When one acts in Kåñëa consciousness for the satisfaction of the senses of

Kåñëa, any action, whether of the body, mind, intelligence or even the senses,

is purified of material contamination. There are no material reactions

resulting from the activities of a Kåñëa conscious person. Therefore purified

activities, which are generally called sad-äcära, can be easily performed by

acting in Kåñëa consciousness. Çré Rüpa Gosvämé in his

Bhakti-rasämåta-sindhu

(1.2.187) describes this as follows:

éhä yasya harer däsye

karmaëä manasä girä

nikhiläsv apy avasthäsu

jévan-muktaù sa ucyate

“A person acting in Kåñëa consciousness (or, in other words, in the service

of Kåñëa) with his body, mind, intelligence and words is a liberated person

even within the material world, although he may be engaged in many so-called

material activities.” He has no false ego, for he does not believe that he is this

material body, or that he possesses the body. He knows that he is not this body

and that this body does not belong to him. He himself belongs to Kåñëa, and

the body too belongs to Kåñëa. When he applies everything produced of the

body, mind, intelligence, words, life, wealth, etc.—whatever he may have

within his possession—to Kåñëa’s service, he is at once dovetailed with Kåñëa.

He is one with Kåñëa and is devoid of the false ego that leads one to believe

that he is the body, etc. This is the perfect stage of Kåñëa consciousness.

TEXT 12

Yau¢-" k-MaRf-l&/ TYa¤-a XaaiNTaMaaPanaeiTa NaEiïk-IMa( )

AYau¢-" k-aMak-are<a f-le/ Sa¢-ae iNabDYaTae )) 12 ))

yuktaù karma-phalaà tyaktvä

çäntim äpnoti naiñöhikém

ayuktaù käma-käreëa

phale sakto nibadhyate

SYNONYMS

yuktaù—one who is engaged in devotional service; karma-phalam—the results

of all activities; tyaktvä—giving up; çäntim—perfect peace; äpnoti—achieves;

naiñöhikém—unflinching; ayuktaù—one who is not in Kåñëa consciousness;

käma-käreëa—for enjoying the result of work; phale—in the result;

saktaù—attached; nibadhyate—becomes entangled.

TRANSLATION

The steadily devoted soul attains unadulterated peace because he offers the

result of all activities to Me; whereas a person who is not in union with the

Divine, who is greedy for the fruits of his labor, becomes entangled.

PURPORT

The difference between a person in Kåñëa consciousness and a person in

bodily consciousness is that the former is attached to Kåñëa whereas the latter

is attached to the results of his activities. The person who is attached to Kåñëa

and works for Him only is certainly a liberated person, and he has no anxiety

over the results of his work. In the Bhägavatam, the cause of anxiety over the

result of an activity is explained as being one’s functioning in the conception

of duality, that is, without knowledge of the Absolute Truth. Kåñëa is the

Supreme Absolute Truth, the Personality of Godhead. In Kåñëa consciousness,

there is no duality. All that exists is a product of Kåñëa’s energy, and Kåñëa is

all good. Therefore, activities in Kåñëa consciousness are on the absolute

plane; they are transcendental and have no material effect. One is therefore

filled with peace in Kåñëa consciousness. But one who is entangled in profit

calculation for sense gratification cannot have that peace. This is the secret of

Kåñëa consciousness—realization that there is no existence besides Kåñëa is

the platform of peace and fearlessness.

TEXT 13

SavRk-MaaRi<a MaNaSaa SaNNYaSYaaSTae Sau%& vXaq )

NavÜare Paure dehq NaEv ku-vRà k-arYaNa( )) 13 ))

sarva-karmäëi manasä

sannyasyäste sukhaà vaçé

nava-dväre pure dehé

naiva kurvan na kärayan

SYNONYMS

sarva—all; karmäëi—activities; manasä—by the mind; sannyasya—giving up;

äste—remains; sukham—in happiness; vaçé—one who is controlled;

nava-dväre—in the place where there are nine gates; pure—in the city;

dehé—the embodied soul; na—never; eva—certainly; kurvan—doing anything;

na—not; kärayan—causing to be done.

TRANSLATION

When the embodied living being controls his nature and mentally renounces

all actions, he resides happily in the city of nine gates [the material body],

neither working nor causing work to be done.

PURPORT

The embodied soul lives in the city of nine gates. The activities of the body,

or the figurative city of body, are conducted automatically by its particular

modes of nature. The soul, although subjecting himself to the conditions of the

body, can be beyond those conditions, if he so desires. Owing only to

forgetfulness of his superior nature, he identifies with the material body, and

therefore suffers. By Kåñëa consciousness, he can revive his real position and

thus come out of his embodiment. Therefore, when one takes to Kåñëa

consciousness, one at once becomes completely aloof from bodily activities. In

such a controlled life, in which his deliberations are changed, he lives happily

within the city of nine gates. The nine gates are mentioned as follows:

nava-dväre pure dehé

haàso leläyate bahiù

vaçé sarvasya lokasya

sthävarasya carasya ca

“The Supreme Personality of Godhead, who is living within the body of a

living entity, is the controller of all living entities all over the universe. The

body consists of nine gates [two eyes, two nostrils, two ears, one mouth, the

anus and the genitals]. The living entity in his conditioned stage identifies

himself with the body, but when he identifies himself with the Lord within

himself, he becomes just as free as the Lord, even while in the body.”

(

Çvetäçvatara Upaniñad

3.18)

Therefore, a Kåñëa conscious person is free from both the outer and inner

activities of the material body.

TEXT 14

Na k-Ta*RTv& Na k-MaaRi<a l/aek-SYa Sa*JaiTa Pa[>au" )

Na k-MaRf-l/Sa&YaaeGa& Sv>aavSTau Pa[vTaRTae )) 14 ))

na kartåtvaà na karmäëi

lokasya såjati prabhuù

na karma-phala-saàyogaà

svabhävas tu pravartate

SYNONYMS

na—never; kartåtvam—proprietorship; na—nor; karmäëi—activities;

lokasya—of the people; såjati—creates; prabhuù—the master of the city of the

body; na—nor; karma-phala—with the results of activities;

saàyogam—connection; svabhävaù—the modes of material nature; tu—but;

pravartate—act.

TRANSLATION

The embodied spirit, master of the city of his body, does not create activities,

nor does he induce people to act, nor does he create the fruits of action. All this

is enacted by the modes of material nature.

PURPORT

The living entity, as will be explained in the Seventh Chapter, is one of the

energies or natures of the Supreme Lord but is distinct from matter, which is

another nature—called inferior—of the Lord. Somehow the superior nature,

the living entity, has been in contact with material nature since time

immemorial. The temporary body or material dwelling place which he obtains

is the cause of varieties of activities and their resultant reactions. Living in

such a conditional atmosphere, one suffers the results of the activities of the

body by identifying himself (in ignorance) with the body. It is ignorance

acquired from time immemorial that is the cause of bodily suffering and

distress. As soon as the living entity becomes aloof from the activities of the

body, he becomes free from the reactions as well. As long as he is in the city of

body, he appears to be the master of it, but actually he is neither its proprietor

nor controller of its actions and reactions. He is simply in the midst of the

material ocean, struggling for existence. The waves of the ocean are tossing

him, and he has no control over them. His best solution is to get out of the

water by transcendental Kåñëa consciousness. That alone will save him from

all turmoil.

TEXT 15

Naadtae k-SYaicTPaaPa& Na cEv Sauk*-Ta& iv>au" )

AjaNaeNaav*Ta& jaNa& TaeNa MauùiNTa JaNTav" )) 15 ))

nädatte kasyacit päpaà

na caiva sukåtaà vibhuù

ajïänenävåtaà jïänaà

tena muhyanti jantavaù

SYNONYMS

na—never; ädatte—accepts; kasyacit—anyone’s; päpam—sin; na—nor;

ca—also; eva—certainly; su-kåtam—pious activities; vibhuù—the Supreme

Lord; ajïänena—by ignorance; ävåtam—covered; jïänam—knowledge;

tena—by that; muhyanti—are bewildered; jantavaù—the living entities.

TRANSLATION

Nor does the Supreme Lord assume anyone’s sinful or pious activities.

Embodied beings, however, are bewildered because of the ignorance which

covers their real knowledge.

PURPORT

The Sanskrit word vibhu means the Supreme Lord who is full of unlimited

knowledge, riches, strength, fame, beauty and renunciation. He is always

satisfied in Himself, undisturbed by sinful or pious activities. He does not

create a particular situation for any living entity, but the living entity,

bewildered by ignorance, desires to be put into certain conditions of life, and

thereby his chain of action and reaction begins. A living entity is, by superior

nature, full of knowledge. Nevertheless, he is prone to be influenced by

ignorance due to his limited power. The Lord is omnipotent, but the living

entity is not. The Lord is vibhu, or omniscient, but the living entity is aëu, or

atomic. Because he is a living soul, he has the capacity to desire by his free will.

Such desire is fulfilled only by the omnipotent Lord. And so, when the living

entity is bewildered in his desires, the Lord allows him to fulfill those desires,

but the Lord is never responsible for the actions and reactions of the particular

situation which may be desired. Being in a bewildered condition, therefore, the

embodied soul identifies himself with the circumstantial material body and

becomes subjected to the temporary misery and happiness of life. The Lord is

the constant companion of the living entity as Paramätmä, or the Supersoul,

and therefore He can understand the desires of the individual soul, as one can

smell the flavor of a flower by being near it. Desire is a subtle form of

conditioning for the living entity. The Lord fulfills his desire as he deserves:

Man proposes and God disposes. The individual is not, therefore, omnipotent

in fulfilling his desires. The Lord, however, can fulfill all desires, and the Lord,

being neutral to everyone, does not interfere with the desires of the minute

independent living entities. However, when one desires Kåñëa, the Lord takes

special care and encourages one to desire in such a way that one can attain to

Him and be eternally happy. The Vedic hymns therefore declare, eña u hy eva

sädhu karma kärayati taà yam ebhyo lokebhya unninéñate. eña u eväsädhu karma

kärayati yam adho ninéñate: “The Lord engages the living entity in pious

activities so that he may be elevated. The Lord engages him in impious

activities so that he may go to hell.” (

Kauñétaké Upaniñad

3.8)

ajïo jantur anéço ’yam

ätmanaù sukha-duùkhayoù

éçvara-prerito gacchet

svargaà väçv abhram eva ca

“The living entity is completely dependent in his distress and happiness. By

the will of the Supreme he can go to heaven or hell, as a cloud is driven by the

air.”

Therefore the embodied soul, by his immemorial desire to avoid Kåñëa

consciousness, causes his own bewilderment. Consequently, although he is

constitutionally eternal, blissful and cognizant, due to the littleness of his

existence he forgets his constitutional position of service to the Lord and is

thus entrapped by nescience. And, under the spell of ignorance, the living

entity claims that the Lord is responsible for his conditional existence. The

Vedänta-sütras

(2.1.34) also confirm this. Vaiñamya-nairghåëye na säpekñatvät

tathä hi darçayati: “The Lord neither hates nor likes anyone, though He

appears to.”

TEXT 16

jaNaeNa Tau TadjaNa& Yaeza& NaaiXaTaMaaTMaNa" )

TaezaMaaidTYavJjaNa& Pa[k-aXaYaiTa TaTParMa( )) 16 ))

jïänena tu tad ajïänaà

yeñäà näçitam ätmanaù

teñäm äditya-vaj jïänaà

prakäçayati tat param

SYNONYMS

jïänena—by knowledge; tu—but; tat—that; ajïänam—nescience;

yeñäm—whose; näçitam—is destroyed; ätmanaù—of the living entity;

teñäm—their; äditya-vat—like the rising sun; jïänam—knowledge;

prakäçayati—discloses; tat param—Kåñëa consciousness.

TRANSLATION

When, however, one is enlightened with the knowledge by which nescience

is destroyed, then his knowledge reveals everything, as the sun lights up

everything in the daytime.

PURPORT

Those who have forgotten Kåñëa must certainly be bewildered, but those

who are in Kåñëa consciousness are not bewildered at all. It is stated in the

Bhagavad-gétä, sarvaà jïäna-plavena, jïänägniù sarva-karmäëi and na hi

jïänena sadåçam. Knowledge is always highly esteemed. And what is that

knowledge? Perfect knowledge is achieved when one surrenders unto Kåñëa, as

is said in the Seventh Chapter, 19th verse: bahünäà janmanäm ante jïänavän

mäà prapadyate. After passing through many, many births, when one perfect

in knowledge surrenders unto Kåñëa, or when one attains Kåñëa consciousness,

then everything is revealed to him, as everything is revealed by the sun in the

daytime. The living entity is bewildered in so many ways. For instance, when

he unceremoniously thinks himself God, he actually falls into the last snare of

nescience. If a living entity is God, then how can he become bewildered by

nescience? Does God become bewildered by nescience? If so, then nescience,

or Satan, is greater than God. Real knowledge can be obtained from a person

who is in perfect Kåñëa consciousness. Therefore, one has to seek out such a

bona fide spiritual master and, under him, learn what Kåñëa consciousness is,

for Kåñëa consciousness will certainly drive away all nescience, as the sun

drives away darkness. Even though a person may be in full knowledge that he

is not this body but is transcendental to the body, he still may not be able to

discriminate between the soul and the Supersoul. However, he can know

everything well if he cares to take shelter of the perfect, bona fide Kåñëa

conscious spiritual master. One can know God and one’s relationship with

God only when one actually meets a representative of God. A representative

of God never claims that he is God, although he is paid all the respect

ordinarily paid to God because he has knowledge of God. One has to learn the

distinction between God and the living entity. Lord Çré Kåñëa therefore stated

in the Second Chapter (2.12) that every living being is individual and that the

Lord also is individual. They were all individuals in the past, they are

individuals at present, and they will continue to be individuals in the future,

even after liberation. At night we see everything as one in the darkness, but in

day, when the sun is up, we see everything in its real identity. Identity with

individuality in spiritual life is real knowledge.

TEXT 17

Tad(buÖYaSTadaTMaaNaSTaiàïaSTaTParaYa<aa"

GaC^NTYaPauNarav*ita& jaNaiNaDaURTak-LMaza" )) 17 ))

tad-buddhayas tad-ätmänas

tan-niñöhäs tat-paräyaëäù

gacchanty apunar-ävåttià

jïäna-nirdhüta-kalmañäù

SYNONYMS

tat-buddhayaù—those whose intelligence is always in the Supreme;

tat-ätmänaù—those whose minds are always in the Supreme;

tat-niñöhäù—those whose faith is only meant for the Supreme;

tat-paräyaëäù—who have completely taken shelter of Him; gacchanti—go;

apunaù-ävåttim—to liberation; jïäna—by knowledge; nirdhüta—cleansed;

kalmañäù—misgivings.

TRANSLATION

When one’s intelligence, mind, faith and refuge are all fixed in the Supreme,

then one becomes fully cleansed of misgivings through complete knowledge and

thus proceeds straight on the path of liberation.

PURPORT

The Supreme Transcendental Truth is Lord Kåñëa. The whole

Bhagavad-gétä centers around the declaration that Kåñëa is the Supreme

Personality of Godhead. That is the version of all Vedic literature. Para-tattva

means the Supreme Reality, who is understood by the knowers of the Supreme

as Brahman, Paramätmä and Bhagavän. Bhagavän, or the Supreme Personality

of Godhead, is the last word in the Absolute. There is nothing more than that.

The Lord says, mattaù parataraà nänyat kiïcid asti dhanaïjaya. Impersonal

Brahman is also supported by Kåñëa: brahmaëo hi pratiñöhäham. Therefore in

all ways Kåñëa is the Supreme Reality. One whose mind, intelligence, faith and

refuge are always in Kåñëa, or, in other words, one who is fully in Kåñëa

consciousness, is undoubtedly washed clean of all misgivings and is in perfect

knowledge in everything concerning transcendence. A Kåñëa conscious person

can thoroughly understand that there is duality (simultaneous identity and

individuality) in Kåñëa, and, equipped with such transcendental knowledge,

one can make steady progress on the path of liberation.

TEXT 18

ivÛaivNaYaSaMPaàe b]aø<ae Gaiv hiSTaiNa )

éuiNa cEv ìPaake- c Pai<@Taa" SaMadiXaRNa" )) 18 ))

vidyä-vinaya-sampanne

brähmaëe gavi hastini

çuni caiva çva-päke ca

paëòitäù sama-darçinaù

SYNONYMS

vidyä—with education; vinaya—and gentleness; sampanne—fully equipped;

brähmaëe—in the brähmaëa; gavi—in the cow; hastini—in the elephant;

çuni—in the dog; ca—and; eva—certainly; çva-päke—in the dog-eater (the

outcaste); ca—respectively; paëòitäù—those who are wise;

sama-darçinaù—who see with equal vision.

TRANSLATION

The humble sages, by virtue of true knowledge, see with equal vision a

learned and gentle brähmaëa, a cow, an elephant, a dog and a dog-eater

[outcaste].

PURPORT

A Kåñëa conscious person does not make any distinction between species or

castes. The brähmaëa and the outcaste may be different from the social point

of view, or a dog, a cow, and an elephant may be different from the point of

view of species, but these differences of body are meaningless from the

viewpoint of a learned transcendentalist. This is due to their relationship to

the Supreme, for the Supreme Lord, by His plenary portion as Paramätmä, is

present in everyone’s heart. Such an understanding of the Supreme is real

knowledge. As far as the bodies are concerned in different castes or different

species of life, the Lord is equally kind to everyone because He treats every

living being as a friend yet maintains Himself as Paramätmä regardless of the

circumstances of the living entities. The Lord as Paramätmä is present both in

the outcaste and in the brähmaëa, although the body of a brähmaëa and that

of an outcaste are not the same. The bodies are material productions of

different modes of material nature, but the soul and the Supersoul within the

body are of the same spiritual quality. The similarity in the quality of the soul

and the Supersoul, however, does not make them equal in quantity, for the

individual soul is present only in that particular body whereas the Paramätmä

is present in each and every body. A Kåñëa conscious person has full

knowledge of this, and therefore he is truly learned and has equal vision. The

similar characteristics of the soul and Supersoul are that they are both

conscious, eternal and blissful. But the difference is that the individual soul is

conscious within the limited jurisdiction of the body whereas the Supersoul is

conscious of all bodies. The Supersoul is present in all bodies without

distinction.

TEXT 19

whEv TaEiJaRTa" SaGaaeR Yaeza& SaaMYae iSQaTa& MaNa" )

iNadaeRz& ih SaMa& b]ø TaSMaad(b]øi<a Tae iSQaTaa" )) 19 ))

ihaiva tair jitaù sargo

yeñäà sämye sthitaà manaù

nirdoñaà hi samaà brahma

tasmäd brahmaëi te sthitäù

SYNONYMS

iha—in this life; eva—certainly; taiù—by them; jitaù—conquered;

sargaù—birth and death; yeñäm—whose; sämye—in equanimity;

sthitam—situated; manaù—mind; nirdoñam—flawless; hi—certainly;

samam—in equanimity; brahma—like the Supreme; tasmät—therefore;

brahmaëi—in the Supreme; te—they; sthitäù—are situated.

TRANSLATION

Those whose minds are established in sameness and equanimity have already

conquered the conditions of birth and death. They are flawless like Brahman,

and thus they are already situated in Brahman.

PURPORT

Equanimity of mind, as mentioned above, is the sign of self-realization.

Those who have actually attained to such a stage should be considered to have

conquered material conditions, specifically birth and death. As long as one

identifies with this body, he is considered a conditioned soul, but as soon as he

is elevated to the stage of equanimity through realization of self, he is liberated

from conditional life. In other words, he is no longer subject to take birth in

the material world but can enter into the spiritual sky after his death. The

Lord is flawless because He is without attraction or hatred. Similarly, when a

living entity is without attraction or hatred, he also becomes flawless and

eligible to enter into the spiritual sky. Such persons are to be considered

already liberated, and their symptoms are described below.

TEXT 20

Na Pa[ôZYaeiTPa[Ya& Pa[aPYa NaaeiÜJaeTPa[aPYa caiPa[YaMa( )

iSQarbuiÖrSaMMaU!ae b]øivd(b]øi<a iSQaTa" )) 20 ))

na prahåñyet priyaà präpya

nodvijet präpya cäpriyam

sthira-buddhir asammüòho

brahma-vid brahmaëi sthitaù

SYNONYMS

na—never; prahåñyet—rejoices; priyam—the pleasant; präpya—achieving;

na—does not; udvijet—become agitated; präpya—obtaining; ca—also;

apriyam—the unpleasant; sthira-buddhiù—self-intelligent;

asammüòhaù—unbewildered; brahma-vit—one who knows the Supreme

perfectly; brahmaëi—in the transcendence; sthitaù—situated.

TRANSLATION

A person who neither rejoices upon achieving something pleasant nor

laments upon obtaining something unpleasant, who is self-intelligent, who is

unbewildered, and who knows the science of God, is already situated in

transcendence.

PURPORT

The symptoms of the self-realized person are given herein. The first

symptom is that he is not illusioned by the false identification of the body with

his true self. He knows perfectly well that he is not this body, but is the

fragmental portion of the Supreme Personality of Godhead. He is therefore

not joyful in achieving something, nor does he lament in losing anything

which is related to his body. This steadiness of mind is called sthira-buddhi, or

self-intelligence. He is therefore never bewildered by mistaking the gross body

for the soul, nor does he accept the body as permanent and disregard the

existence of the soul. This knowledge elevates him to the station of knowing

the complete science of the Absolute Truth, namely Brahman, Paramätmä and

Bhagavän. He thus knows his constitutional position perfectly well, without

falsely trying to become one with the Supreme in all respects. This is called

Brahman realization, or self-realization. Such steady consciousness is called

Kåñëa consciousness.

TEXT 21

baùSPaXaeRZvSa¢-aTMaa ivNdTYaaTMaiNa YaTSau%Ma( )

Sa b]øYaaeGaYau¢-aTMaa Sau%Ma+aYaMaénuTae )) 21 ))

bähya-sparçeñv asaktätmä

vindaty ätmani yat sukham

sa brahma-yoga-yuktätmä

sukham akñayam açnute

SYNONYMS

bähya-sparçeñu—in external sense pleasure; asakta-ätmä—one who is not

attached; vindati—enjoys; ätmani—in the self; yat—that which;

sukham—happiness; saù—he; brahma-yoga—by concentration in Brahman;

yukta-ätmä—self-connected; sukham—happiness; akñayam—unlimited;

açnute—enjoys.

TRANSLATION

Such a liberated person is not attracted to material sense pleasure but is

always in trance, enjoying the pleasure within. In this way the self-realized

person enjoys unlimited happiness, for he concentrates on the Supreme.

PURPORT

Çré Yämunäcärya, a great devotee in Kåñëa consciousness, said:

yad-avadhi mama cetaù kåñëa-pädäravinde

nava-nava-rasa-dhämany udyataà rantum äsét

tad-avadhi bata näré-saìgame smaryamäne

bhavati mukha-vikäraù suñöhu niñöhévanaà ca

“Since I have been engaged in the transcendental loving service of Kåñëa,

realizing ever-new pleasure in Him, whenever I think of sex pleasure I spit at

the thought, and my lips curl with distaste.” A person in brahma-yoga, or

Kåñëa consciousness, is so absorbed in the loving service of the Lord that he

loses his taste for material sense pleasure altogether. The highest pleasure in

terms of matter is sex pleasure. The whole world is moving under its spell, and

a materialist cannot work at all without this motivation. But a person engaged

in Kåñëa consciousness can work with greater vigor without sex pleasure,

which he avoids. That is the test in spiritual realization. Spiritual realization

and sex pleasure go ill together. A Kåñëa conscious person is not attracted to

any kind of sense pleasure, due to his being a liberated soul.

TEXT 22

Yae ih Sa&SPaXaRJaa >aaeGaa du"%YaaeNaYa Wv Tae )

AaÛNTavNTa" k-aENTaeYa Na Taezu rMaTae buDa" )) 22 ))

ye hi saàsparça-jä bhogä

duùkha-yonaya eva te

ädy-antavantaù kaunteya

na teñu ramate budhaù

SYNONYMS

ye—those; hi—certainly; saàsparça-jäù—by contact with the material senses;

bhogäù—enjoyments; duùkha—distress; yonayaù—sources of; eva—certainly;

te—they are; ädi—beginning; anta—end; vantaù—subject to; kaunteya—O

son of Kunté; na—never; teñu—in those; ramate—takes delight; budhaù—the

intelligent person.

TRANSLATION

An intelligent person does not take part in the sources of misery, which are

due to contact with the material senses. O son of Kunté, such pleasures have a

beginning and an end, and so the wise man does not delight in them.

PURPORT

Material sense pleasures are due to the contact of the material senses, which

are all temporary because the body itself is temporary. A liberated soul is not

interested in anything which is temporary. Knowing well the joys of

transcendental pleasures, how can a liberated soul agree to enjoy false

pleasure? In the Padma Puräëa it is said:

ramante yogino ’nante

satyänande cid-ätmani

iti räma-padenäsau

paraà brahmäbhidhéyate

“The mystics derive unlimited transcendental pleasures from the Absolute

Truth, and therefore the Supreme Absolute Truth, the Personality of

Godhead, is also known as Räma.”

In the Çrémad-Bhägavatam also (5.5.1) it is said:

näyaà deho deha-bhäjäà nå-loke

kañöän kämän arhate viò-bhujäà ye

tapo divyaà putrakä yena sattvaà

çuddhyed yasmäd brahma-saukhyaà tv anantam

“My dear sons, there is no reason to labor very hard for sense pleasure while

in this human form of life; such pleasures are available to the stool-eaters

[hogs]. Rather, you should undergo penances in this life by which your

existence will be purified, and as a result you will be able to enjoy unlimited

transcendental bliss.”

Therefore, those who are true yogés or learned transcendentalists are not

attracted by sense pleasures, which are the causes of continuous material

existence. The more one is addicted to material pleasures, the more he is

entrapped by material miseries.

TEXT 23

Xa¥-aeTaqhEv Ya" Saae!u& Pa[aKXarqrivMaae+a<aaTa( )

k-aMa§-aeDaaeÙv& veGa& Sa Yau¢-" Sa Sau%q Nar" )) 23 ))

çaknotéhaiva yaù soòhuà

präk çaréra-vimokñaëät

käma-krodhodbhavaà vegaà

sa yuktaù sa sukhé naraù

SYNONYMS

çaknoti—is able; iha eva—in the present body; yaù—one who; soòhum—to

tolerate; präk—before; çaréra—the body; vimokñaëät—giving up;

käma—desire; krodha—and anger; udbhavam—generated from; vegam—urges;

saù—he; yuktaù—in trance; saù—he; sukhé—happy; naraù—human being.

TRANSLATION

Before giving up this present body, if one is able to tolerate the urges of the

material senses and check the force of desire and anger, he is well situated and

is happy in this world.

PURPORT

If one wants to make steady progress on the path of self-realization, he must

try to control the forces of the material senses. There are the forces of talk,

forces of anger, forces of mind, forces of the stomach, forces of the genitals,

and forces of the tongue. One who is able to control the forces of all these

different senses, and the mind, is called gosvämé, or svämé. Such gosvämés live

strictly controlled lives, and forgo altogether the forces of the senses. Material

desires, when unsatiated, generate anger, and thus the mind, eyes and chest

become agitated. Therefore, one must practice to control them before one

gives up this material body. One who can do this is understood to be

self-realized and is thus happy in the state of self-realization. It is the duty of

the transcendentalist to try strenuously to control desire and anger.

TEXT 24

Yaae_NTa"Sau%ae_NTararaMaSTaQaaNTaJYaaeRiTarev Ya" )

Sa YaaeGaq b]øiNavaR<a& b]ø>aUTaae_iDaGaC^iTa )) 24 ))

yo ’ntaù-sukho ’ntar-ärämas

tathäntar-jyotir eva yaù

sa yogé brahma-nirväëaà

brahma-bhüto ’dhigacchati

SYNONYMS

yaù—one who; antaù-sukhaù—happy from within; antaù-ärämaù—actively

enjoying within; tathä—as well as; antaù-jyotiù—aiming within;

eva—certainly; yaù—anyone; saù—he; yogé—a mystic;

brahma-nirväëam—liberation in the Supreme; brahma-bhütaù—being

self-realized; adhigacchati—attains.

TRANSLATION

One whose happiness is within, who is active and rejoices within, and whose

aim is inward is actually the perfect mystic. He is liberated in the Supreme, and

ultimately he attains the Supreme.

PURPORT

Unless one is able to relish happiness from within, how can one retire from

the external engagements meant for deriving superficial happiness? A

liberated person enjoys happiness by factual experience. He can, therefore, sit

silently at any place and enjoy the activities of life from within. Such a

liberated person no longer desires external material happiness. This state is

called brahma-bhüta, attaining which one is assured of going back to Godhead,

back to home.

TEXT 25

l/>aNTae b]øiNavaR<aMa*zYa" +aq<ak-LMaza" )

i^àÜEDaa YaTaaTMaaNa" SavR>aUTaihTae rTaa" )) 25 ))

labhante brahma-nirväëam

åñayaù kñéëa-kalmañäù

chinna-dvaidhä yatätmänaù

sarva-bhüta-hite ratäù

SYNONYMS

labhante—achieve; brahma-nirväëam—liberation in the Supreme;

åñayaù—those who are active within; kñéëa-kalmañäù—who are devoid of all

sins; chinna—having torn off; dvaidhäù—duality; yata-ätmänaù—engaged in

self-realization; sarva-bhüta—for all living entities; hite—in welfare work;

ratäù—engaged.

TRANSLATION

Those who are beyond the dualities that arise from doubts, whose minds are

engaged within, who are always busy working for the welfare of all living

beings, and who are free from all sins achieve liberation in the Supreme.

PURPORT

Only a person who is fully in Kåñëa consciousness can be said to be engaged

in welfare work for all living entities. When a person is actually in the

knowledge that Kåñëa is the fountainhead of everything, then when he acts in

that spirit he acts for everyone. The sufferings of humanity are due to

forgetfulness of Kåñëa as the supreme enjoyer, the supreme proprietor, and the

supreme friend. Therefore, to act to revive this consciousness within the entire

human society is the highest welfare work. One cannot be engaged in such

first-class welfare work without being liberated in the Supreme. A Kåñëa

conscious person has no doubt about the supremacy of Kåñëa. He has no doubt

because he is completely freed from all sins. This is the state of divine love.

A person engaged only in ministering to the physical welfare of human

society cannot factually help anyone. Temporary relief of the external body

and the mind is not satisfactory. The real cause of one’s difficulties in the hard

struggle for life may be found in one’s forgetfulness of his relationship with the

Supreme Lord. When a man is fully conscious of his relationship with Kåñëa,

he is actually a liberated soul, although he may be in the material tabernacle.

TEXT 26

k-aMa§-aeDaivMau¢-aNaa& YaTaqNaa& YaTaceTaSaaMa( )

Ai>aTaae b]øiNavaR<a& vTaRTae ividTaaTMaNaaMa( )) 26 ))

käma-krodha-vimuktänäà

yaténäà yata-cetasäm

abhito brahma-nirväëaà

vartate viditätmanäm

SYNONYMS

käma—from desires; krodha—and anger; vimuktänäm—of those who are

liberated; yaténäm—of the saintly persons; yata-cetasäm—who have full

control over the mind; abhitaù—assured in the near future;

brahma-nirväëam—liberation in the Supreme; vartate—is there;

vidita-ätmanäm—of those who are self-realized.

TRANSLATION

Those who are free from anger and all material desires, who are self-realized,

self-disciplined and constantly endeavoring for perfection, are assured of

liberation in the Supreme in the very near future.

PURPORT

Of the saintly persons who are constantly engaged in striving toward

salvation, one who is in Kåñëa consciousness is the best of all. The

Bhägavatam

(4.22.39) confirms this fact as follows:

yat-päda-paìkaja-paläça-viläsa-bhaktyä

karmäçayaà grathitam udgrathayanti santaù

tadvan na rikta-matayo yatayo ’pi ruddha-

sroto-gaëäs tam araëaà bhaja väsudevam

“Just try to worship, in devotional service, Väsudeva, the Supreme

Personality of Godhead. Even great sages are not able to control the forces of

the senses as effectively as those who are engaged in transcendental bliss by

serving the lotus feet of the Lord, uprooting the deep-grown desire for fruitive

activities.”

In the conditioned soul the desire to enjoy the fruitive results of work is so

deep rooted that it is very difficult even for the great sages to control such

desires, despite great endeavors. A devotee of the Lord, constantly engaged in

devotional service in Kåñëa consciousness, perfect in self-realization, very

quickly attains liberation in the Supreme. Owing to his complete knowledge in

self-realization, he always remains in trance. To cite an analogous example of

this:

darçana-dhyäna-saàsparçair

matsya-kürma-vihaìgamäù

sväny apatyäni puñëanti

tathäham api padma-ja

“By vision, by meditation and by touch only do the fish, the tortoise and the

birds maintain their offspring. Similarly do I also, O Padmaja!”

The fish brings up its offspring simply by looking at them. The tortoise

brings up its offspring simply by meditation. The eggs of the tortoise are laid

on land, and the tortoise meditates on the eggs while in the water. Similarly,

the devotee in Kåñëa consciousness, although far away from the Lord’s abode,

can elevate himself to that abode simply by thinking of Him constantly—by

engagement in Kåñëa consciousness. He does not feel the pangs of material

miseries; this state of life is called brahma-nirväëa, or the absence of material

miseries due to being constantly immersed in the Supreme.

TEXTS 27–28

SPaXaaRNk*-Tva bihbaRùa&ê+auêEvaNTare >a]uvae" )

Pa[a<aaPaaNaaE SaMaaE k*-Tva NaaSaa>YaNTarcair<aaE )) 27 ))

YaTaeiNd]YaMaNaaebuiÖMauRiNaMaaeR+aParaYa<a" )

ivGaTaeC^a>aYa§-aeDaae Ya" Sada Mau¢- Wv Sa" )) 28 ))

sparçän kåtvä bahir bähyäàç

cakñuç caiväntare bhruvoù

präëäpänau samau kåtvä

näsäbhyantara-cäriëau

yatendriya-mano-buddhir

munir mokña-paräyaëaù

vigatecchä-bhaya-krodho

yaù sadä mukta eva saù

SYNONYMS

sparçän—sense objects, such as sound; kåtvä—keeping; bahiù—external;

bähyän—unnecessary; cakñuù—eyes; ca—also; eva—certainly;

antare—between; bhruvoù—the eyebrows; präëa-apänau—up-and

down-moving air; samau—in suspension; kåtvä—keeping;

näsa-abhyantara—within the nostrils; cäriëau—blowing; yata—controlled;

indriya—senses; manaù—mind; buddhiù—intelligence; muniù—the

transcendentalist; mokña—for liberation; paräyaëaù—being so destined;

vigata—having discarded; icchä—wishes; bhaya—fear; krodhaù—anger;

yaù—one who; sadä—always; muktaù—liberated; eva—certainly; saù—he is.

TRANSLATION

Shutting out all external sense objects, keeping the eyes and vision

concentrated between the two eyebrows, suspending the inward and outward

breaths within the nostrils, and thus controlling the mind, senses and

intelligence, the transcendentalist aiming at liberation becomes free from desire,

fear and anger. One who is always in this state is certainly liberated.

PURPORT

Being engaged in Kåñëa consciousness, one can immediately understand

one’s spiritual identity, and then one can understand the Supreme Lord by

means of devotional service. When one is well situated in devotional service,

one comes to the transcendental position, qualified to feel the presence of the

Lord in the sphere of one’s activity. This particular position is called liberation

in the Supreme.

After explaining the above principles of liberation in the Supreme, the

Lord gives instruction to Arjuna as to how one can come to that position by

the practice of the mysticism or yoga known as añöäìga-yoga, which is divisible

into an eightfold procedure called yama, niyama, äsana, präëäyäma,

pratyähära, dhäraëä, dhyäna and samädhi. In the Sixth Chapter the subject of

yoga is explicitly detailed, and at the end of the Fifth it is only preliminarily

explained. One has to drive out the sense objects such as sound, touch, form,

taste and smell by the pratyähära process in yoga, and then keep the vision of

the eyes between the two eyebrows and concentrate on the tip of the nose

with half-closed lids. There is no benefit in closing the eyes altogether, because

then there is every chance of falling asleep. Nor is there benefit in opening the

eyes completely, because then there is the hazard of being attracted by sense

objects. The breathing movement is restrained within the nostrils by

neutralizing the up-moving and down-moving air within the body. By practice

of such yoga one is able to gain control over the senses, refrain from outward

sense objects, and thus prepare oneself for liberation in the Supreme.

This yoga process helps one become free from all kinds of fear and anger

and thus feel the presence of the Supersoul in the transcendental situation. In

other words, Kåñëa consciousness is the easiest process of executing yoga

principles. This will be thoroughly explained in the next chapter. A Kåñëa

conscious person, however, being always engaged in devotional service, does

not risk losing his senses to some other engagement. This is a better way of

controlling the senses than by the añöäìga-yoga.

TEXT 29

>aae¢-ar& YajTaPaSaa& SavRl/aek-MaheìrMa( )

Sauôd& SavR>aUTaaNaa& jaTva Maa& XaaiNTaMa*C^iTa )) 29 ))

bhoktäraà yajïa-tapasäà

sarva-loka-maheçvaram

suhådaà sarva-bhütänäà

jïätvä mäà çäntim åcchati

SYNONYMS

bhoktäram—the beneficiary; yajïa—of sacrifices; tapasäm—and penances and

austerities; sarva-loka—of all planets and the demigods thereof;

mahä-éçvaram—the Supreme Lord; su-hådam—the benefactor; sarva—of all;

bhütänäm—the living entities; jïätvä—thus knowing; mäm—Me (Lord

Kåñëa); çäntim—relief from material pangs; åcchati—one achieves.

TRANSLATION

A person in full consciousness of Me, knowing Me to be the ultimate

beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and

demigods, and the benefactor and well-wisher of all living entities, attains peace

from the pangs of material miseries.

PURPORT

The conditioned souls within the clutches of illusory energy are all anxious

to attain peace in the material world. But they do not know the formula for

peace, which is explained in this part of the Bhagavad-gétä. The greatest peace

formula is simply this: Lord Kåñëa is the beneficiary in all human activities.

Men should offer everything to the transcendental service of the Lord because

He is the proprietor of all planets and the demigods thereon. No one is greater

than He. He is greater than the greatest of the demigods, Lord Çiva and Lord

Brahmä. In the Vedas (

Çvetäçvatara Upaniñad

6.7) the Supreme Lord is

described as tam éçvaräëäà paramaà maheçvaraà. Under the spell of illusion,

living entities are trying to be lords of all they survey, but actually they are

dominated by the material energy of the Lord. The Lord is the master of

material nature, and the conditioned souls are under the stringent rules of

material nature. Unless one understands these bare facts, it is not possible to

achieve peace in the world either individually or collectively. This is the sense

of Kåñëa consciousness: Lord Kåñëa is the supreme predominator, and all living

entities, including the great demigods, are His subordinates. One can attain

perfect peace only in complete Kåñëa consciousness.

This Fifth Chapter is a practical explanation of Kåñëa consciousness,

generally known as karma-yoga. The question of mental speculation as to how

karma-yoga can give liberation is answered herewith. To work in Kåñëa

consciousness is to work with the complete knowledge of the Lord as the

predominator. Such work is not different from transcendental knowledge.

Direct Kåñëa consciousness is bhakti-yoga, and jïäna-yoga is a path leading to

bhakti-yoga. Kåñëa consciousness means to work in full knowledge of one’s

relationship with the Supreme Absolute, and the perfection of this

consciousness is full knowledge of Kåñëa, or the Supreme Personality of

Godhead. A pure soul is the eternal servant of God as His fragmental part and

parcel. He comes into contact with mäyä (illusion) due to the desire to lord it

over mäyä, and that is the cause of his many sufferings. As long as he is in

contact with matter, he has to execute work in terms of material necessities.

Kåñëa consciousness, however, brings one into spiritual life even while one is

within the jurisdiction of matter, for it is an arousing of spiritual existence by

practice in the material world. The more one is advanced, the more he is freed

from the clutches of matter. The Lord is not partial toward anyone. Everything

depends on one’s practical performance of duties in Kåñëa consciousness,

which helps one control the senses in every respect and conquer the influence

of desire and anger. And one who stands fast in Kåñëa consciousness,

controlling the abovementioned passions, remains factually in the

transcendental stage, or brahma-nirväëa. The eightfold yoga mysticism is

automatically practiced in Kåñëa consciousness because the ultimate purpose is

served. There is a gradual process of elevation in the practice of yama, niyama,

äsana, präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi. But these only

preface perfection by devotional service, which alone can award peace to the

human being. It is the highest perfection of life.

Thus end the Bhaktivedanta Purports to the Fifth Chapter of the Çrémad

Bhagavad-gétä in the matter of Karma-yoga, or Action in Kåñëa Consciousness.

- CHAPTER 6 -

Dhyäna-yoga

TEXT 1

é[q>aGavaNauvac

ANaaié[Ta" k-MaRf-l&/ k-aYa| k-MaR k-raeiTa Ya" )

Sa SaNNYaaSaq c YaaeGaq c Na iNariGanNaR cai§-Ya" )) 1 ))

çré-bhagavän uväca

anäçritaù karma-phalaà

käryaà karma karoti yaù

sa sannyäsé ca yogé ca

na niragnir na cäkriyaù

SYNONYMS

çré-bhagavän uväca—the Lord said; anäçritaù—without taking shelter;

karma-phalam—of the result of work; käryam—obligatory; karma—work;

karoti—performs; yaù—one who; saù—he; sannyäsé—in the renounced order;

ca—also; yogé—mystic; ca—also; na—not; niù—without; agniù—fire;

na—nor; ca—also; akriyaù—without duty.

TRANSLATION

The Supreme Personality of Godhead said: One who is unattached to the

fruits of his work and who works as he is obligated is in the renounced order of

life, and he is the true mystic, not he who lights no fire and performs no duty.

PURPORT

In this chapter the Lord explains that the process of the eightfold yoga

system is a means to control the mind and the senses. However, this is very

difficult for people in general to perform, especially in the Age of Kali.

Although the eightfold yoga system is recommended in this chapter, the Lord

emphasizes that the process of karma-yoga, or acting in Kåñëa consciousness, is

better. Everyone acts in this world to maintain his family and their

paraphernalia, but no one is working without some self-interest, some personal

gratification, be it concentrated or extended. The criterion of perfection is to

act in Kåñëa consciousness, and not with a view to enjoying the fruits of work.

To act in Kåñëa consciousness is the duty of every living entity because all are

constitutionally parts and parcels of the Supreme. The parts of the body work

for the satisfaction of the whole body. The limbs of the body do not act for

self-satisfaction but for the satisfaction of the complete whole. Similarly, the

living entity who acts for satisfaction of the supreme whole and not for

personal satisfaction is the perfect sannyäsé, the perfect yogi.

The sannyäsés sometimes artificially think that they have become liberated

from all material duties, and therefore they cease to perform agnihotra yajïas

(fire sacrifices), but actually they are self-interested because their goal is to

become one with the impersonal Brahman. Such a desire is greater than any

material desire, but it is not without self-interest. Similarly, the mystic yogé

who practices the yoga system with half-open eyes, ceasing all material

activities, desires some satisfaction for his personal self. But a person acting in

Kåñëa consciousness works for the satisfaction of the whole, without

self-interest. A Kåñëa conscious person has no desire for self-satisfaction. His

criterion of success is the satisfaction of Kåñëa, and thus he is the perfect

sannyäsé, or perfect yogé. Lord Caitanya, the highest perfectional symbol of

renunciation, prays in this way:

na dhanaà na janaà na sundaréà

kavitäà vä jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

“O Almighty Lord, I have no desire to accumulate wealth, nor to enjoy

beautiful women. Nor do I want any number of followers. What I want only is

the causeless mercy of Your devotional service in my life, birth after birth.”

TEXT 2

Ya& SaNNYaaSaiMaiTa Pa[ahuYaaeRGa& Ta& iviÖ Paa<@v )

Na ùSaNNYaSTaSaªLPaae YaaeGaq >aviTa k-êNa )) 2 ))

yaà sannyäsam iti prähur

yogaà taà viddhi päëòava

na hy asannyasta-saìkalpo

yogé bhavati kaçcana

SYNONYMS

yam—what; sannyäsam—renunciation; iti—thus; prähuù—they say;

yogam—linking with the Supreme; tam—that; viddhi—you must know;

päëòava—O son of Päëòu; na—never; hi—certainly; asannyasta—without

giving up; saìkalpaù—desire for self-satisfaction; yogé—a mystic

transcendentalist; bhavati—becomes; kaçcana—anyone.

TRANSLATION

What is called renunciation you should know to be the same as yoga, or

linking oneself with the Supreme, O son of Päëòu, for one can never become a

yogé unless he renounces the desire for sense gratification.

PURPORT

Real sannyäsa-yoga or bhakti means that one should know his constitutional

position as the living entity, and act accordingly. The living entity has no

separate independent identity. He is the marginal energy of the Supreme.

When he is entrapped by material energy, he is conditioned, and when he is

Kåñëa conscious, or aware of the spiritual energy, then he is in his real and

natural state of life. Therefore, when one is in complete knowledge, one ceases

all material sense gratification, or renounces all kinds of sense gratificatory

activities. This is practiced by the yogés who restrain the senses from material

attachment. But a person in Kåñëa consciousness has no opportunity to engage

his senses in anything which is not for the purpose of Kåñëa. Therefore, a

Kåñëa conscious person is simultaneously a sannyäsé and a yogé. The purpose of

knowledge and of restraining the senses, as prescribed in the jïäna and yoga

processes, is automatically served in Kåñëa consciousness. If one is unable to

give up the activities of his selfish nature, then jïäna and yoga are of no avail.

The real aim is for a living entity to give up all selfish satisfaction and to be

prepared to satisfy the Supreme. A Kåñëa conscious person has no desire for

any kind of self-enjoyment. He is always engaged for the enjoyment of the

Supreme. One who has no information of the Supreme must therefore be

engaged in self-satisfaction, because no one can stand on the platform of

inactivity. All purposes are perfectly served by the practice of Kåñëa

consciousness.

TEXT 3

Aaåå+aaeMauRNaeYaaeRGa& k-MaR k-ar<aMauCYaTae )

YaaeGaaæ!SYa TaSYaEv XaMa" k-ar<aMauCYaTae )) 3 ))

ärurukñor muner yogaà

karma käraëam ucyate

yogärüòhasya tasyaiva

çamaù käraëam ucyate

SYNONYMS

ärurukñoù—who has just begun yoga; muneù—of the sage; yogam—the

eightfold yoga system; karma—work; käraëam—the means; ucyate—is said to

be; yoga—eightfold yoga; ärüòhasya—of one who has attained; tasya—his;

eva—certainly; çamaù—cessation of all material activities; käraëam—the

means; ucyate—is said to be.

TRANSLATION

For one who is a neophyte in the eightfold yoga system, work is said to be

the means; and for one who is already elevated in yoga, cessation of all material

activities is said to be the means.

PURPORT

The process of linking oneself with the Supreme is called yoga. It may be

compared to a ladder for attaining the topmost spiritual realization. This

ladder begins from the lowest material condition of the living entity and rises

up to perfect self-realization in pure spiritual life. According to various

elevations, different parts of the ladder are known by different names. But all

in all, the complete ladder is called yoga and may be divided into three parts,

namely jïäna-yoga, dhyäna-yoga and bhakti-yoga. The beginning of the ladder

is called the yogärurukñu stage, and the highest rung is called yogärüòha.

Concerning the eightfold yoga system, attempts in the beginning to enter

into meditation through regulative principles of life and practice of different

sitting postures (which are more or less bodily exercises) are considered

fruitive material activities. All such activities lead to achieving perfect mental

equilibrium to control the senses. When one is accomplished in the practice of

meditation, he ceases all disturbing mental activities.

A Kåñëa conscious person, however, is situated from the beginning on the

platform of meditation because he always thinks of Kåñëa. And, being

constantly engaged in the service of Kåñëa, he is considered to have ceased all

material activities.

TEXT 4

Yada ih NaeiNd]YaaQaeRzu Na k-MaRSvNauzÂTae )

SavRSaªLPaSaNNYaaSaq YaaeGaaæ!STadaeCYaTae )) 4 ))

yadä hi nendriyärtheñu

na karmasv anuñajjate

sarva-saìkalpa-sannyäsé

yogärüòhas tadocyate

SYNONYMS

yadä—when; hi—certainly; na—not; indriya-artheñu—in sense gratification;

na—never; karmasu—in fruitive activities; anuñajjate—one necessarily

engages; sarva-saìkalpa—of all material desires; sannyäsé—renouncer;

yoga-ärüòhaù—elevated in yoga; tadä—at that time; ucyate—is said to be.

TRANSLATION

A person is said to be elevated in yoga when, having renounced all material

desires, he neither acts for sense gratification nor engages in fruitive activities.

PURPORT

When a person is fully engaged in the transcendental loving service of the

Lord, he is pleased in himself, and thus he is no longer engaged in sense

gratification or in fruitive activities. Otherwise, one must be engaged in sense

gratification, since one cannot live without engagement. Without Kåñëa

consciousness, one must be always seeking self-centered or extended selfish

activities. But a Kåñëa conscious person can do everything for the satisfaction

of Kåñëa and thereby be perfectly detached from sense gratification. One who

has no such realization must mechanically try to escape material desires before

being elevated to the top rung of the yoga ladder.

TEXT 5

oÖredaTMaNaaTMaaNa& NaaTMaaNaMavSaadYaeTa( )

AaTMaEv ùaTMaNaae bNDauraTMaEv irPauraTMaNa" )) 5 ))

uddhared ätmanätmänaà

nätmänam avasädayet

ätmaiva hy ätmano bandhur

ätmaiva ripur ätmanaù

SYNONYMS

uddharet—one must deliver; ätmanä—by the mind; ätmänam—the

conditioned soul; na—never; ätmänam—the conditioned soul;

avasädayet—put into degradation; ätmä—mind; eva—certainly; hi—indeed;

ätmanaù—of the conditioned soul; bandhuù—friend; ätmä—mind;

eva—certainly; ripuù—enemy; ätmanaù—of the conditioned soul.

TRANSLATION

One must deliver himself with the help of his mind, and not degrade himself.

The mind is the friend of the conditioned soul, and his enemy as well.

PURPORT

The word ätmä denotes body, mind and soul—depending upon different

circumstances. In the yoga system, the mind and the conditioned soul are

especially important. Since the mind is the central point of yoga practice, ätmä

refers here to the mind. The purpose of the yoga system is to control the mind

and to draw it away from attachment to sense objects. It is stressed herein that

the mind must be so trained that it can deliver the conditioned soul from the

mire of nescience. In material existence one is subjected to the influence of

the mind and the senses. In fact, the pure soul is entangled in the material

world because the mind is involved with the false ego, which desires to lord it

over material nature. Therefore, the mind should be trained so that it will not

be attracted by the glitter of material nature, and in this way the conditioned

soul may be saved. One should not degrade oneself by attraction to sense

objects. The more one is attracted by sense objects, the more one becomes

entangled in material existence. The best way to disentangle oneself is to

always engage the mind in Kåñëa consciousness. The word hi is used for

emphasizing this point, i.e., that one must do this. It is also said:

mana eva manuñyäëäà

käraëaà bandha-mokñayoù

bandhäya viñayäsaìgo

muktyai nirviñayaà manaù

“For man, mind is the cause of bondage and mind is the cause of liberation.

Mind absorbed in sense objects is the cause of bondage, and mind detached

from the sense objects is the cause of liberation.” (

Amåta-bindu Upaniñad

Therefore, the mind which is always engaged in Kåñëa consciousness is the

cause of supreme liberation.

TEXT 6

bNDauraTMaaTMaNaSTaSYa YaeNaaTMaEvaTMaNaa iJaTa" )

ANaaTMaNaSTau Xa}auTve vTaeRTaaTMaEv Xa}auvTa( )) 6 ))

bandhur ätmätmanas tasya

yenätmaivätmanä jitaù

anätmanas tu çatrutve

vartetätmaiva çatru-vat

SYNONYMS

bandhuù—friend; ätmä—the mind; ätmanaù—of the living entity; tasya—of

him; yena—by whom; ätmä—the mind; eva—certainly; ätmanä—by the living

entity; jitaù—conquered; anätmanaù—of one who has failed to control the

mind; tu—but; çatrutve—because of enmity; varteta—remains; ätmä eva—the

very mind; çatru-vat—as an enemy.

TRANSLATION

For him who has conquered the mind, the mind is the best of friends; but for

one who has failed to do so, his mind will remain the greatest enemy.

PURPORT

The purpose of practicing eightfold yoga is to control the mind in order to

make it a friend in discharging the human mission. Unless the mind is

controlled, the practice of yoga (for show) is simply a waste of time. One who

cannot control his mind lives always with the greatest enemy, and thus his life

and its mission are spoiled. The constitutional position of the living entity is to

carry out the order of the superior. As long as one’s mind remains an

unconquered enemy, one has to serve the dictations of lust, anger, avarice,

illusion, etc. But when the mind is conquered, one voluntarily agrees to abide

by the dictation of the Personality of Godhead, who is situated within the

heart of everyone as Paramätmä. Real yoga practice entails meeting the

Paramätmä within the heart and then following His dictation. For one who

takes to Kåñëa consciousness directly, perfect surrender to the dictation of the

Lord follows automatically.

TEXT 7

iJaTaaTMaNa" Pa[XaaNTaSYa ParMaaTMaa SaMaaihTa" )

XaqTaaeZ<aSau%du"%ezu TaQaa MaaNaaPaMaaNaYaae" )) 7 ))

jitätmanaù praçäntasya

paramätmä samähitaù

çétoñëa-sukha-duùkheñu

tathä mänäpamänayoù

SYNONYMS

jita-ätmanaù—of one who has conquered his mind; praçäntasya—who has

attained tranquillity by such control over the mind; parama-ätmä—the

Supersoul; samähitaù—approached completely; çéta—in cold; uñëa—heat;

sukha—happiness; duùkheñu—and distress; tathä—also; mäna—in honor;

apamänayoù—and dishonor.

TRANSLATION

For one who has conquered the mind, the Supersoul is already reached, for

he has attained tranquillity. To such a man happiness and distress, heat and

cold, honor and dishonor are all the same.

PURPORT

Actually, every living entity is intended to abide by the dictation of the

Supreme Personality of Godhead, who is seated in everyone’s heart as

Paramätmä. When the mind is misled by the external, illusory energy, one

becomes entangled in material activities. Therefore, as soon as one’s mind is

controlled through one of the yoga systems, one should be considered to have

already reached the destination. One has to abide by superior dictation. When

one’s mind is fixed on the superior nature, he has no alternative but to follow

the dictation of the Supreme. The mind must admit some superior dictation

and follow it. The effect of controlling the mind is that one automatically

follows the dictation of the Paramätmä, or Supersoul. Because this

transcendental position is at once achieved by one who is in Kåñëa

consciousness, the devotee of the Lord is unaffected by the dualities of

material existence, namely distress and happiness, cold and heat, etc. This

state is practical samädhi, or absorption in the Supreme.

TEXT 8

jaNaivjaNaTa*áaTMaa kU-$=SQaae iviJaTaeiNd]Ya" )

Yau¢- wTYauCYaTae YaaeGaq SaMal/aeí\aXMak-aÄNa" )) 8 ))

jïäna-vijïäna-tåptätmä

küöa-stho vijitendriyaù

yukta ity ucyate yogé

sama-loñöräçma-käïcanaù

SYNONYMS

jïäna—by acquired knowledge; vijïäna—and realized knowledge;

tåpta—satisfied; ätmä—a living entity; küöa-sthaù—spiritually situated;

vijita-indriyaù—sensually controlled; yuktaù—competent for self-realization;

iti—thus; ucyate—is said; yogé—a mystic; sama—equipoised; loñöra—pebbles;

açma—stone; käïcanaù—gold.

TRANSLATION

A person is said to be established in self-realization and is called a yogé [or

mystic] when he is fully satisfied by virtue of acquired knowledge and

realization. Such a person is situated in transcendence and is self-controlled. He

sees everything—whether it be pebbles, stones or gold—as the same.

PURPORT

Book knowledge without realization of the Supreme Truth is useless. This is

stated as follows:

ataù çré-kåñëa-nämädi

na bhaved grähyam indriyaiù

sevonmukhe hi jihvädau

svayam eva sphuraty adaù

“No one can understand the transcendental nature of the name, form,

quality and pastimes of Çré Kåñëa through his materially contaminated senses.

Only when one becomes spiritually saturated by transcendental service to the

Lord are the transcendental name, form, quality and pastimes of the Lord

revealed to him.” (

Bhakti-rasämåta-sindhu

1.2.234)

This Bhagavad-gétä is the science of Kåñëa consciousness. No one can

become Kåñëa conscious simply by mundane scholarship. One must be

fortunate enough to associate with a person who is in pure consciousness. A

Kåñëa conscious person has realized knowledge, by the grace of Kåñëa, because

he is satisfied with pure devotional service. By realized knowledge, one

becomes perfect. By transcendental knowledge one can remain steady in his

convictions, but by mere academic knowledge one can be easily deluded and

confused by apparent contradictions. It is the realized soul who is actually

self-controlled, because he is surrendered to Kåñëa. He is transcendental

because he has nothing to do with mundane scholarship. For him mundane

scholarship and mental speculation, which may be as good as gold to others, are

of no greater value than pebbles or stones.

TEXT 9

SauôiNMa}aaYauRdaSaqNaMaDYaSQaÜeZYabNDauzu )

SaaDauZviPa c PaaPaezu SaMabuiÖivRiXaZYaTae )) 9 ))

suhån-miträry-udäséna-

madhyastha-dveñya-bandhuñu

sädhuñv api ca päpeñu

sama-buddhir viçiñyate

SYNONYMS

su-håt—to well-wishers by nature; mitra—benefactors with affection;

ari—enemies; udäséna—neutrals between belligerents;

madhya-stha—mediators between belligerents; dveñya—the envious;

bandhuñu—and the relatives or well-wishers; sädhuñu—unto the pious; api—as

well as; ca—and; päpeñu—unto the sinners; sama-buddhiù—having equal

intelligence; viçiñyate—is far advanced.

TRANSLATION

A person is considered still further advanced when he regards honest

well-wishers, affectionate benefactors, the neutral, mediators, the envious,

friends and enemies, the pious and the sinners all with an equal mind.

TEXT 10

YaaeGaq YauÅqTa SaTaTaMaaTMaaNa& rhiSa iSQaTa" )

Wk-ak-I YaTaictaaTMaa iNaraXaqrPairGa]h" )) 10 ))

yogé yuïjéta satatam

ätmänaà rahasi sthitaù

ekäké yata-cittätmä

niräçér aparigrahaù

SYNONYMS

yogé—a transcendentalist; yuïjéta—must concentrate in Kåñëa consciousness;

satatam—constantly; ätmänam—himself (by body, mind and self); rahasi—in

a secluded place; sthitaù—being situated; ekäké—alone;

yata-citta-ätmä—always careful in mind; niräçéù—without being attracted by

anything else; aparigrahaù—free from the feeling of possessiveness.

TRANSLATION

A transcendentalist should always engage his body, mind and self in

relationship with the Supreme; he should live alone in a secluded place and

should always carefully control his mind. He should be free from desires and

feelings of possessiveness.

PURPORT

Kåñëa is realized in different degrees as Brahman, Paramätmä and the

Supreme Personality of Godhead. Kåñëa consciousness means, concisely, to be

always engaged in the transcendental loving service of the Lord. But those

who are attached to the impersonal Brahman or the localized Supersoul are

also partially Kåñëa conscious, because impersonal Brahman is the spiritual ray

of Kåñëa and Supersoul is the all-pervading partial expansion of Kåñëa. Thus

the impersonalist and the meditator are also indirectly Kåñëa conscious. A

directly Kåñëa conscious person is the topmost transcendentalist because such

a devotee knows what is meant by Brahman and Paramätmä. His knowledge of

the Absolute Truth is perfect, whereas the impersonalist and the meditative

yogé are imperfectly Kåñëa conscious.

Nevertheless, all of these are instructed herewith to be constantly engaged

in their particular pursuits so that they may come to the highest perfection

sooner or later. The first business of a transcendentalist is to keep the mind

always on Kåñëa. One should always think of Kåñëa and not forget Him even

for a moment. Concentration of the mind on the Supreme is called samädhi, or

trance. In order to concentrate the mind, one should always remain in

seclusion and avoid disturbance by external objects. He should be very careful

to accept favorable and reject unfavorable conditions that affect his

realization. And, in perfect determination, he should not hanker after

unnecessary material things that entangle him by feelings of possessiveness.

All these perfections and precautions are perfectly executed when one is

directly in Kåñëa consciousness, because direct Kåñëa consciousness means

self-abnegation, wherein there is very little chance for material possessiveness.

Çréla Rüpa Gosvämé characterizes Kåñëa consciousness in this way:

anäsaktasya viñayän

yathärham upayuïjataù

nirbandhaù kåñëa-sambandhe

yuktaà vairägyam ucyate

präpaïcikatayä buddhyä

hari-sambandhi-vastunaù

mumukñubhiù parityägo

vairägyaà phalgu kathyate

“When one is not attached to anything, but at the same time accepts

everything in relation to Kåñëa, one is rightly situated above possessiveness.

On the other hand, one who rejects everything without knowledge of its

relationship to Kåñëa is not as complete in his renunciation.”

(

Bhakti-rasämåta-sindhu

2.255–256)

A Kåñëa conscious person well knows that everything belongs to Kåñëa, and

thus he is always free from feelings of personal possession. As such, he has no

hankering for anything on his own personal account. He knows how to accept

things in favor of Kåñëa consciousness and how to reject things unfavorable to

Kåñëa consciousness. He is always aloof from material things because he is

always transcendental, and he is always alone, having nothing to do with

persons not in Kåñëa consciousness. Therefore a person in Kåñëa consciousness

is the perfect yogé.

TEXTS 11–12

éucaE deXae Pa[iTaïaPYa iSQarMaaSaNaMaaTMaNa" )

NaaTYauiC^\Ta& NaaiTaNaqc& cEl/aiJaNaku-XaaetarMa( )) 11 ))

Ta}aEk-aGa]& MaNa" k*-Tva YaTaictaeiNd]Yai§-Ya" )

oPaivXYaaSaNae YauHJYaaÛaeGaMaaTMaivéuÖYae )) 12 ))

çucau deçe pratiñöhäpya

sthiram äsanam ätmanaù

näty-ucchritaà näti-nécaà

cailäjina-kuçottaram

tatraikägraà manaù kåtvä

yata-cittendriya-kriyaù

upaviçyäsane yuïjyäd

yogam ätma-viçuddhaye

SYNONYMS

çucau—in a sanctified; deçe—land; pratiñöhäpya—placing; sthiram—firm;

äsanam—seat; ätmanaù—his own; na—not; ati—too; ucchritam—high;

na—nor; ati—too; nécam—low; caila-ajina—of soft cloth and deerskin;

kuça—and kuça grass; uttaram—covering; tatra—thereupon; eka-agram—with

one attention; manaù—mind; kåtvä—making; yata-citta—controlling the

mind; indriya—senses; kriyaù—and activities; upaviçya—sitting; äsane—on

the seat; yuïjyät—should execute; yogam—yoga practice; ätma—the heart;

viçuddhaye—for clarifying.

TRANSLATION

To practice yoga, one should go to a secluded place and should lay kuça grass

on the ground and then cover it with a deerskin and a soft cloth. The seat

should be neither too high nor too low and should be situated in a sacred place.

The yogé should then sit on it very firmly and practice yoga to purify the heart

by controlling his mind, senses and activities and fixing the mind on one point.

PURPORT

“Sacred place” refers to places of pilgrimage. In India the yogés, the

transcendentalists or the devotees, all leave home and reside in sacred places

such as Prayäga, Mathurä, Våndävana, Håñékeça and Hardwar and in solitude

practice yoga where the sacred rivers like the Yamunä and the Ganges flow.

But often this is not possible, especially for Westerners. The so-called yoga

societies in big cities may be successful in earning material benefit, but they

are not at all suitable for the actual practice of yoga. One who is not

self-controlled and whose mind is not undisturbed cannot practice meditation.

Therefore, in the Båhan-näradéya Puräëa it is said that in Kali-yuga (the

present yuga, or age), when people in general are short-lived, slow in spiritual

realization and always disturbed by various anxieties, the best means of

spiritual realization is chanting the holy name of the Lord.

harer näma harer näma

harer nämaiva kevalam

kalau nästy eva nästy eva

nästy eva gatir anyathä

[Adi 17.21]

“In this age of quarrel and hypocrisy the only means of deliverance is

chanting the holy name of the Lord. There is no other way. There is no other

way. There is no other way.”

TEXTS 13–14

SaMa& k-aYaiXaraeGa]qv& DaarYaàcl&/ iSQar" )

SaMPa[e+Ya NaaiSak-aGa]& Sv& idXaêaNavl/aek-YaNa( )) 13 ))

Pa[XaaNTaaTMaa ivGaTa>aqb]Røcairv]Tae iSQaTa" )

MaNa" Sa&YaMYa MaiÀtaae Yau¢- AaSaqTa MaTPar" )) 14 ))

samaà käya-çiro-grévaà

dhärayann acalaà sthiraù

samprekñya näsikägraà svaà

diçaç cänavalokayan

praçäntätmä vigata-bhér

brahmacäri-vrate sthitaù

manaù saàyamya mac-citto

yukta äséta mat-paraù

SYNONYMS

samam—straight; käya—body; çiraù—head; grévam—and neck;

dhärayan—holding; acalam—unmoving; sthiraù—still; samprekñya—looking;

näsikä—of the nose; agram—at the tip; svam—own; diçaù—on all sides;

ca—also; anavalokayan—not looking; praçänta—unagitated; ätmä—mind;

vigata-bhéù—devoid of fear; brahmacäri-vrate—in the vow of celibacy;

sthitaù—situated; manaù—mind; saàyamya—completely subduing;

mat—upon Me (Kåñëa); cittaù—concentrating the mind; yuktaù—the actual

yogi; äséta—should sit; mat—Me; paraù—the ultimate goal.

TRANSLATION

One should hold one’s body, neck and head erect in a straight line and stare

steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid

of fear, completely free from sex life, one should meditate upon Me within the

heart and make Me the ultimate goal of life.

PURPORT

The goal of life is to know Kåñëa, who is situated within the heart of every

living being as Paramätmä, the four-handed Viñëu form. The yoga process is

practiced in order to discover and see this localized form of Viñëu, and not for

any other purpose. The localized viñëu-mürti is the plenary representation of

Kåñëa dwelling within one’s heart. One who has no program to realize this

viñëu-mürti is uselessly engaged in mock yoga practice and is certainly wasting

his time. Kåñëa is the ultimate goal of life, and the viñëu-mürti situated in one’s

heart is the object of yoga practice. To realize this viñëu-mürti within the heart,

one has to observe complete abstinence from sex life; therefore one has to

leave home and live alone in a secluded place, remaining seated as mentioned

above. One cannot enjoy sex life daily at home or elsewhere and attend a

so-called yoga class and thus become a yogé. One has to practice controlling the

mind and avoiding all kinds of sense gratification, of which sex life is the chief.

In the rules of celibacy written by the great sage Yäjïavalkya it is said:

karmaëä manasä väcä

sarvävasthäsu sarvadä

sarvatra maithuna-tyägo

brahmacaryaà pracakñate

“The vow of brahmacarya is meant to help one completely abstain from sex

indulgence in work, words and mind—at all times, under all circumstances,

and in all places.” No one can perform correct yoga practice through sex

indulgence. Brahmacarya is taught, therefore, from childhood, when one has

no knowledge of sex life. Children at the age of five are sent to the guru-kula,

or the place of the spiritual master, and the master trains the young boys in the

strict discipline of becoming brahmacärés. Without such practice, no one can

make advancement in any yoga, whether it be dhyäna, jïäna or bhakti. One

who, however, follows the rules and regulations of married life, having a sexual

relationship only with his wife (and that also under regulation), is also called a

brahmacäré. Such a restrained householder brahmacäré may be accepted in the

bhakti school, but the jïäna and dhyäna schools do not even admit householder

brahmacärés. They require complete abstinence without compromise. In the

bhakti school, a householder brahmacäré is allowed controlled sex life because

the cult of bhakti-yoga is so powerful that one automatically loses sexual

attraction, being engaged in the superior service of the Lord. In the

Bhagavad-gétä

(2.59) it is said:

viñayä vinivartante

nirähärasya dehinaù

rasa-varjaà raso ’py asya

paraà dåñövä nivartate

Whereas others are forced to restrain themselves from sense gratification, a

devotee of the Lord automatically refrains because of superior taste. Other

than the devotee, no one has any information of that superior taste.

Vigata-bhéù. One cannot be fearless unless one is fully in Kåñëa

consciousness. A conditioned soul is fearful due to his perverted memory, his

forgetfulness of his eternal relationship with Kåñëa. The

Bhägavatam

(11.2.37)

says, bhayaà dvitéyäbhiniveçataù syäd éçäd apetasya viparyayo ’småtiù. Kåñëa

consciousness is the only basis for fearlessness. Therefore, perfect practice is

possible for a person who is Kåñëa conscious. And since the ultimate goal of

yoga practice is to see the Lord within, a Kåñëa conscious person is already the

best of all yogés. The principles of the yoga system mentioned herein are

different from those of the popular so-called yoga societies.

TEXT 15

YauÅàev& SadaTMaaNa& YaaeGaq iNaYaTaMaaNaSa" )

XaaiNTa& iNavaR<aParMaa& MaTSa&SQaaMaiDaGaC^iTa )) 15 ))

yuïjann evaà sadätmänaà

yogé niyata-mänasaù

çäntià nirväëa-paramäà

mat-saàsthäm adhigacchati

SYNONYMS

yuïjan—practicing; evam—as mentioned above; sadä—constantly;

ätmänam—body, mind and soul; yogé—the mystic transcendentalist;

niyata-mänasaù—with a regulated mind; çäntim—peace;

nirväëa-paramäm—cessation of material existence; mat-saàsthäm—the

spiritual sky (the kingdom of God); adhigacchati—does attain.

TRANSLATION

Thus practicing constant control of the body, mind and activities, the mystic

transcendentalist, his mind regulated, attains to the kingdom of God [or the

abode of Kåñëa] by cessation of material existence.

PURPORT

The ultimate goal in practicing yoga is now clearly explained. Yoga practice

is not meant for attaining any kind of material facility; it is to enable the

cessation of all material existence. One who seeks an improvement in health

or aspires after material perfection is no yogé according to Bhagavad-gétä. Nor

does cessation of material existence entail one’s entering into “the void,”

which is only a myth. There is no void anywhere within the creation of the

Lord. Rather, the cessation of material existence enables one to enter into the

spiritual sky, the abode of the Lord. The abode of the Lord is also clearly

described in the Bhagavad-gétä as that place where there is no need of sun,

moon or electricity. All the planets in the spiritual kingdom are

self-illuminated like the sun in the material sky. The kingdom of God is

everywhere, but the spiritual sky and the planets thereof are called paraà

dhäma, or superior abodes.

A consummate yogé, who is perfect in understanding Lord Kåñëa, as is

clearly stated herein by the Lord Himself (mat-cittaù, mat-paraù,

mat-sthänam), can attain real peace and can ultimately reach His supreme

abode, Kåñëaloka, known as Goloka Våndävana. In the

Brahma-saàhitä

(5.37)

it is clearly stated, goloka eva nivasaty akhilätma-bhütaù: the Lord, although

residing always in His abode called Goloka, is the all-pervading Brahman and

the localized Paramätmä as well by dint of His superior spiritual energies. No

one can reach the spiritual sky (Vaikuëöha) or enter into the Lord’s eternal

abode (Goloka Våndävana) without the proper understanding of Kåñëa and

His plenary expansion Viñëu. Therefore a person working in Kåñëa

consciousness is the perfect yogé, because his mind is always absorbed in

Kåñëa’s activities (sa vai manaù kåñëa-pädäravindayoù). In the Vedas also

(

Çvetäçvatara Upaniñad

3.8) we learn, tam eva viditväti måtyum eti: “One can

overcome the path of birth and death only by understanding the Supreme

Personality of Godhead, Kåñëa.” In other words, perfection of the yoga system

is the attainment of freedom from material existence and not some magical

jugglery or gymnastic feats to befool innocent people.

TEXT 16

NaaTYaénTaSTau YaaeGaae_iSTa Na cEk-aNTaMaNaénTa" )

Na caiTaSvPanXaql/SYa JaaGa]Taae NaEv caJauRNa )) 16 ))

näty-açnatas ’tu yogo ’sti

na caikäntam anaçnataù

na cäti-svapna-çélasya

jägrato naiva cärjuna

SYNONYMS

na—never; ati—too much; açnataù—of one who eats; tu—but; yogaù—linking

with the Supreme; asti—there is; na—nor; ca—also; ekäntam—overly;

anaçnataù—abstaining from eating; na—nor; ca—also; ati—too much;

svapna-çélasya—of one who sleeps; jägrataù—or one who keeps night watch

too much; na—not; eva—ever; ca—and; arjuna—O Arjuna.

TRANSLATION

There is no possibility of one’s becoming a yogé, O Arjuna, if one eats too

much or eats too little, sleeps too much or does not sleep enough.

PURPORT

Regulation of diet and sleep is recommended herein for the yogés. Too much

eating means eating more than is required to keep the body and soul together.

There is no need for men to eat animals, because there is an ample supply of

grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in

the mode of goodness according to the Bhagavad-gétä. Animal food is for those

in the mode of ignorance. Therefore, those who indulge in animal food,

drinking, smoking and eating food which is not first offered to Kåñëa will

suffer sinful reactions because of eating only polluted things. Bhuïjate te tv

aghaà päpä ye pacanty ätma-käraëät. Anyone who eats for sense pleasure, or

cooks for himself, not offering his food to Kåñëa, eats only sin. One who eats

sin and eats more than is allotted to him cannot execute perfect yoga. It is best

that one eat only the remnants of foodstuff offered to Kåñëa. A person in

Kåñëa consciousness does not eat anything which is not first offered to Kåñëa.

Therefore, only the Kåñëa conscious person can attain perfection in yoga

practice. Nor can one who artificially abstains from eating, manufacturing his

own personal process of fasting, practice yoga. The Kåñëa conscious person

observes fasting as it is recommended in the scriptures. He does not fast or eat

more than is required, and he is thus competent to perform yoga practice. One

who eats more than required will dream very much while sleeping, and he must

consequently sleep more than is required. One should not sleep more than six

hours daily. One who sleeps more than six hours out of twenty-four is certainly

influenced by the mode of ignorance. A person in the mode of ignorance is

lazy and prone to sleep a great deal. Such a person cannot perform yoga.

TEXT 17

Yau¢-aharivharSYa Yau¢-ceíSYa k-MaRSau )

Yau¢-SvPanavbaeDaSYa YaaeGaae >aviTa du"%ha )) 17 ))

yuktähära-vihärasya

yukta-ceñöasya karmasu

yukta-svapnävabodhasya

yogo bhavati duùkha-hä

SYNONYMS

yukta—regulated; ähära—eating; vihärasya—recreation; yukta—regulated;

ceñöasya—of one who works for maintenance; karmasu—in discharging duties;

yukta—regulated; svapna-avabodhasya—sleep and wakefulness;

yogaù—practice of yoga; bhavati—becomes; duùkha-hä—diminishing pains.

TRANSLATION

He who is regulated in his habits of eating, sleeping, recreation and work can

mitigate all material pains by practicing the yoga system.

PURPORT

Extravagance in the matter of eating, sleeping, defending and

mating—which are demands of the body—can block advancement in the

practice of yoga. As far as eating is concerned, it can be regulated only when

one is practiced to take and accept prasädam, sanctified food. Lord Kåñëa is

offered, according to the

Bhagavad-gétä

(9.26), vegetables, flowers, fruits,

grains, milk, etc. In this way, a person in Kåñëa consciousness becomes

automatically trained not to accept food not meant for human consumption,

or not in the category of goodness. As far as sleeping is concerned, a Kåñëa

conscious person is always alert in the discharge of his duties in Kåñëa

consciousness, and therefore any unnecessary time spent sleeping is considered

a great loss. Avyartha-kälatvam: [Cc.Madhya 23.18-19] a Kåñëa conscious

person cannot bear to pass a minute of his life without being engaged in the

service of the Lord. Therefore, his sleeping is kept to a minimum. His ideal in

this respect is Çréla Rüpa Gosvämé, who was always engaged in the service of

Kåñëa and who could not sleep more than two hours a day, and sometimes not

even that. Öhäkura Haridäsa would not even accept prasädam nor even sleep

for a moment without finishing his daily routine of chanting with his beads

three hundred thousand names. As far as work is concerned, a Kåñëa conscious

person does not do anything which is not connected with Kåñëa’s interest, and

thus his work is always regulated and is untainted by sense gratification. Since

there is no question of sense gratification, there is no material leisure for a

person in Kåñëa consciousness. And because he is regulated in all his work,

speech, sleep, wakefulness and all other bodily activities, there is no material

misery for him.

TEXT 18

Yada iviNaYaTa& ictaMaaTMaNYaevaviTaïTae )

iNaSPa*h" SavRk-aMae>Yaae Yau¢- wTYauCYaTae Tada )) 18 ))

yadä viniyataà cittam

ätmany evävatiñöhate

nispåhaù sarva-kämebhyo

yukta ity ucyate tadä

SYNONYMS

yadä—when; viniyatam—particularly disciplined; cittam—the mind and its

activities; ätmani—in the transcendence; eva—certainly;

avatiñöhate—becomes situated; nispåhaù—devoid of desire; sarva—for all kinds

of; kämebhyaù—material sense gratification; yuktaù—well situated in yoga;

iti—thus; ucyate—is said to be; tadä—at that time.

TRANSLATION

When the yogé, by practice of yoga, disciplines his mental activities and

becomes situated in transcendence—devoid of all material desires—he is said to

be well established in yoga.

PURPORT

The activities of the yogé are distinguished from those of an ordinary person

by his characteristic cessation from all kinds of material desires—of which sex

is the chief. A perfect yogé is so well disciplined in the activities of the mind

that he can no longer be disturbed by any kind of material desire. This

perfectional stage can automatically be attained by persons in Kåñëa

consciousness, as stated in the

Çrémad-Bhägavatam

(9.4.18–20):

sa vai manaù kåñëa-pädäravindayor

vacäàsi vaikuëöha-guëänuvarëane

karau harer mandira-märjanädiñu

çrutià cakäräcyuta-sat-kathodaye

mukunda-liìgälaya-darçane dåçau

tad-bhåtya-gätra-sparçe ’ìga-saìgamam

ghräëaà ca tat-päda-saroja-saurabhe

çrémat-tulasyä rasanäà tad-arpite

pädau hareù kñetra-padänusarpaëe

çiro håñékeça-padäbhivandane

kämaà ca däsye na tu käma-kämyayä

yathottama-çloka-janäçrayä ratiù

“King Ambaréña first of all engaged his mind on the lotus feet of Lord

Kåñëa; then, one after another, he engaged his words in describing the

transcendental qualities of the Lord, his hands in mopping the temple of the

Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the

transcendental forms of the Lord, his body in touching the bodies of the

devotees, his sense of smell in smelling the scents of the lotus flowers offered to

the Lord, his tongue in tasting the tulasé leaf offered at the lotus feet of the

Lord, his legs in going to places of pilgrimage and the temple of the Lord, his

head in offering obeisances unto the Lord, and his desires in executing the

mission of the Lord. All these transcendental activities are quite befitting a

pure devotee.”

This transcendental stage may be inexpressible subjectively by the followers

of the impersonalist path, but it becomes very easy and practical for a person

in Kåñëa consciousness, as is apparent in the above description of the

engagements of Mahäräja Ambaréña. Unless the mind is fixed on the lotus feet

of the Lord by constant remembrance, such transcendental engagements are

not practical. In the devotional service of the Lord, therefore, these prescribed

activities are called arcana, or engaging all the senses in the service of the

Lord. The senses and the mind require engagements. Simple abnegation is not

practical. Therefore, for people in general—especially those who are not in the

renounced order of life—transcendental engagement of the senses and the

mind as described above is the perfect process for transcendental achievement,

which is called yukta in the Bhagavad-gétä.

TEXT 19

YaQaa dqPaae iNavaTaSQaae Nae®Tae SaaePaMaa SMa*Taa )

YaaeiGaNaae YaTaictaSYa YauÅTaae YaaeGaMaaTMaNa" )) 19 ))

yathä dépo niväta-stho

neìgate sopamä småtä

yogino yata-cittasya

yuïjato yogam ätmanaù

SYNONYMS

yathä—as; dépaù—a lamp; niväta-sthaù—in a place without wind; na—does

not; iìgate—waver; sä—this; upamä—comparison; småtä—is considered;

yoginaù—of the yogé; yata-cittasya—whose mind is controlled;

yuïjataù—constantly engaged; yogam—in meditation; ätmanaù—on

transcendence.

TRANSLATION

As a lamp in a windless place does not waver, so the transcendentalist,

whose mind is controlled, remains always steady in his meditation on the

transcendent self.

PURPORT

A truly Kåñëa conscious person, always absorbed in transcendence, in

constant undisturbed meditation on his worshipable Lord, is as steady as a

lamp in a windless place.

TEXTS 20–23

Ya}aaeParMaTae icta& iNaåÖ& YaaeGaSaevYaa )

Ya}a cEvaTMaNaaTMaaNa& PaXYaàaTMaiNa TauZYaiTa )) 20 ))

Sau%MaaTYaiNTak&- Yatad(buiÖGa]aùMaTaqiNd]YaMa( )

veita Ya}a Na cEvaYa& iSQaTaêl/iTa TatvTa" )) 21 ))

Ya& l/Bßa caPar& l/a>a& MaNYaTae NaaiDak&- TaTa" )

YaiSMaiNSQaTaae Na du"%eNa Gauå<aaiPa ivcaLYaTae )) 22 ))

Ta& ivÛaÕu"%Sa&YaaeGaivYaaeGa& YaaeGaSa&ijTaMa( )) 23 ))

yatroparamate cittaà

niruddhaà yoga-sevayä

yatra caivätmanätmänaà

paçyann ätmani tuñyati

sukham ätyantikaà yat tad

buddhi-grähyam aténdriyam

vetti yatra na caiväyaà

sthitaç calati tattvataù

yaà labdhvä cäparaà läbhaà

manyate nädhikaà tataù

yasmin sthito na duùkhena

guruëäpi vicälyate

taà vidyäd duùkha-saàyoga-

viyogaà yoga-saàjïitam

SYNONYMS

yatra—in that state of affairs where; uparamate—cease (because one feels

transcendental happiness); cittam—mental activities; niruddham—being

restrained from matter; yoga-sevayä—by performance of yoga; yatra—in

which; ca—also; eva—certainly; ätmanä—by the pure mind; ätmänam—the

self; paçyan—realizing the position of; ätmani—in the self; tuñyati—one

becomes satisfied; sukham—happiness; ätyantikam—supreme; yat—which;

tat—that; buddhi—by intelligence; grähyam—accessible;

aténdriyam—transcendental; vetti—one knows; yatra—wherein; na—never;

ca—also; eva—certainly; ayam—he; sthitaù—situated; calati—moves;

tattvataù—from the truth; yam—that which; labdhvä—by attainment;

ca—also; aparam—any other; läbham—gain; manyate—considers; na—never;

adhikam—more; tataù—than that; yasmin—in which; sthitaù—being situated;

na—never; duùkhena—by miseries; guruëä api—even though very difficult;

vicälyate—becomes shaken; tam—that; vidyät—you must know;

duùkha-saàyoga—of the miseries of material contact;

viyogam—extermination; yoga-saàjïitam—called trance in yoga.

TRANSLATION

In the stage of perfection called trance, or samädhi, one’s mind is completely

restrained from material mental activities by practice of yoga. This perfection is

characterized by one’s ability to see the self by the pure mind and to relish and

rejoice in the self. In that joyous state, one is situated in boundless

transcendental happiness, realized through transcendental senses. Established

thus, one never departs from the truth, and upon gaining this he thinks there is

no greater gain. Being situated in such a position, one is never shaken, even in

the midst of greatest difficulty. This indeed is actual freedom from all miseries

arising from material contact.

PURPORT

By practice of yoga one becomes gradually detached from material concepts.

This is the primary characteristic of the yoga principle. And after this, one

becomes situated in trance, or samädhi, which means that the yogé realizes the

Supersoul through transcendental mind and intelligence, without any of the

misgivings of identifying the self with the Superself. Yoga practice is more or

less based on the principles of the Pataïjali system. Some unauthorized

commentators try to identify the individual soul with the Supersoul, and the

monists think this to be liberation, but they do not understand the real

purpose of the Pataïjali system of yoga. There is an acceptance of

transcendental pleasure in the Pataïjali system, but the monists do not accept

this transcendental pleasure, out of fear of jeopardizing the theory of oneness.

The duality of knowledge and knower is not accepted by the nondualist, but in

this verse transcendental pleasure—realized through transcendental

senses—is accepted. And this is corroborated by Pataïjali Muni, the famous

exponent of the yoga system. The great sage declares in his

Yoga-sütras

(3.34):

puruñärtha-çünyänäà guëänäà pratiprasavaù kaivalyaà svarüpa-pratiñöhä vä

citi-çaktir iti.

This citi-çakti, or internal potency, is transcendental. Puruñärtha means

material religiosity, economic development, sense gratification and, at the end,

the attempt to become one with the Supreme. This “oneness with the

Supreme” is called kaivalyam by the monist. But according to Pataïjali, this

kaivalyam is an internal, or transcendental, potency by which the living entity

becomes aware of his constitutional position. In the words of Lord Caitanya,

this state of affairs is called ceto-darpaëa-märjanam [Cc. Antya 20.12], or

clearance of the impure mirror of the mind. This “clearance” is actually

liberation, or bhava-mahä-dävägni-nirväpaëam. The theory of nirväëa—also

preliminary—corresponds with this principle. In the

Bhägavatam

(2.10.6) this

is called svarüpeëa vyavasthitiù. The Bhagavad-gétä also confirms this situation

in this verse.

After nirväëa, or material cessation, there is the manifestation of spiritual

activities, or devotional service to the Lord, known as Kåñëa consciousness. In

the words of the Bhägavatam, svarüpeëa vyavasthitiù: this is the “real life of the

living entity.” Mäyä, or illusion, is the condition of spiritual life contaminated

by material infection. Liberation from this material infection does not mean

destruction of the original eternal position of the living entity. Pataïjali also

accepts this by his words kaivalyaà svarüpa-pratiñöhä vä citi-çaktir iti. This

citi-çakti, or transcendental pleasure, is real life. This is confirmed in the

Vedänta-sütra

(1.1.12) as änanda-mayo ’bhyäsät. This natural transcendental

pleasure is the ultimate goal of yoga and is easily achieved by execution of

devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the

Seventh Chapter of Bhagavad-gétä.

In the yoga system, as described in this chapter, there are two kinds of

samädhi, called samprajïäta-samädhi and asamprajïäta-samädhi. When one

becomes situated in the transcendental position by various philosophical

researches, he is said to have achieved samprajïäta-samädhi. In the

asamprajïäta-samädhi there is no longer any connection with mundane

pleasure, for one is then transcendental to all sorts of happiness derived from

the senses. When the yogé is once situated in that transcendental position, he

is never shaken from it. Unless the yogé is able to reach this position, he is

unsuccessful. Today’s so-called yoga practice, which involves various sense

pleasures, is contradictory. A yogé indulging in sex and intoxication is a

mockery. Even those yogés who are attracted by the siddhis (perfections) in the

process of yoga are not perfectly situated. If yogés are attracted by the

by-products of yoga, then they cannot attain the stage of perfection, as is

stated in this verse. Persons, therefore, indulging in the make-show practice of

gymnastic feats or siddhis should know that the aim of yoga is lost in that way.

The best practice of yoga in this age is Kåñëa consciousness, which is not

baffling. A Kåñëa conscious person is so happy in his occupation that he does

not aspire after any other happiness. There are many impediments, especially

in this age of hypocrisy, to practicing haöha-yoga, dhyäna-yoga and jïäna-yoga,

but there is no such problem in executing karma-yoga or bhakti-yoga.

As long as the material body exists, one has to meet the demands of the

body, namely eating, sleeping, defending and mating. But a person who is in

pure bhakti-yoga, or in Kåñëa consciousness, does not arouse the senses while

meeting the demands of the body. Rather, he accepts the bare necessities of

life, making the best use of a bad bargain, and enjoys transcendental happiness

in Kåñëa consciousness. He is callous toward incidental occurrences—such as

accidents, disease, scarcity and even the death of a most dear relative—but he

is always alert to execute his duties in Kåñëa consciousness, or bhakti-yoga.

Accidents never deviate him from his duty. As stated in the

Bhagavad-gétä

(2.14), ägamäpäyino ’nityäs täàs titikñasva bhärata. He endures all such

incidental occurrences because he knows that they come and go and do not

affect his duties. In this way he achieves the highest perfection in yoga

practice.

TEXT 24

Sa iNaêYaeNa Yaae¢-VYaae YaaeGaae_iNaivR<aceTaSaa )

SaªLPaPa[>avaNk-aMaa&STYa¤-a SavaRNaXaezTa" )

MaNaSaEveiNd]YaGa]aMa& iviNaYaMYa SaMaNTaTa" )) 24 ))

sa niçcayena yoktavyo

yogo ’nirviëëa-cetasä

saìkalpa-prabhavän kämäàs

tyaktvä sarvän açeñataù

manasaivendriya-grämaà

viniyamya samantataù

SYNONYMS

saù—that; niçcayena—with firm determination; yoktavyaù—must be

practiced; yogaù—yoga system; anirviëëa-cetasä—without deviation;

saìkalpa—mental speculations; prabhavän—born of; kämän—material desires;

tyaktvä—giving up; sarvän—all; açeñataù—completely; manasä—by the mind;

eva—certainly; indriya-grämam—the full set of senses; viniyamya—regulating;

samantataù—from all sides.

TRANSLATION

One should engage oneself in the practice of yoga with determination and

faith and not be deviated from the path. One should abandon, without

exception, all material desires born of mental speculation and thus control all

the senses on all sides by the mind.

PURPORT

The yoga practitioner should be determined and should patiently prosecute

the practice without deviation. One should be sure of success at the end and

pursue this course with great perseverance, not becoming discouraged if there

is any delay in the attainment of success. Success is sure for the rigid

practitioner. Regarding bhakti-yoga, Rüpa Gosvämé says:

utsähän niçcayäd dhairyät

tat-tat-karma-pravartanät

saìga-tyägät sato våtteù

ñaòbhir bhaktiù prasidhyati

“One can execute the process of bhakti-yoga successfully with full-hearted

enthusiasm, perseverance, and determination, by following the prescribed

duties in the association of devotees and by engaging completely in activities

of goodness.” (

Upadeçämåta

As for determination, one should follow the example of the sparrow who

lost her eggs in the waves of the ocean. A sparrow laid her eggs on the shore of

the ocean, but the big ocean carried away the eggs on its waves. The sparrow

became very upset and asked the ocean to return her eggs. The ocean did not

even consider her appeal. So the sparrow decided to dry up the ocean. She

began to pick out the water in her small beak, and everyone laughed at her for

her impossible determination. The news of her activity spread, and at last

Garuòa, the gigantic bird carrier of Lord Viñëu, heard it. He became

compassionate toward his small sister bird, and so he came to see the sparrow.

Garuòa was very pleased by the determination of the small sparrow, and he

promised to help. Thus Garuòa at once asked the ocean to return her eggs lest

he himself take up the work of the sparrow. The ocean was frightened at this,

and returned the eggs. Thus the sparrow became happy by the grace of Garuòa.

Similarly, the practice of yoga, especially bhakti-yoga in Kåñëa

consciousness, may appear to be a very difficult job. But if anyone follows the

principles with great determination, the Lord will surely help, for God helps

those who help themselves.

TEXT 25

XaNaE" XaNaEåParMaed(buÖya Da*iTaGa*hqTaYaa )

AaTMaSa&SQa& MaNa" k*-Tva Na ik-iÄdiPa icNTaYaeTa( )) 25 ))

çanaiù çanair uparamed

buddhyä dhåti-gåhétayä

ätma-saàsthaà manaù kåtvä

na kiïcid api cintayet

SYNONYMS

çanaiù—gradually; çanaiù—step by step; uparamet—one should hold back;

buddhyä—by intelligence; dhåti-gåhétayä—carried by conviction;

ätma-saàstham—placed in transcendence; manaù—mind; kåtvä—making;

na—not; kiïcit—anything else; api—even; cintayet—should think of.

TRANSLATION

Gradually, step by step, one should become situated in trance by means of

intelligence sustained by full conviction, and thus the mind should be fixed on

the self alone and should think of nothing else.

PURPORT

By proper conviction and intelligence one should gradually cease sense

activities. This is called pratyähära. The mind, being controlled by conviction,

meditation, and cessation from the senses, should be situated in trance, or

samädhi. At that time there is no longer any danger of becoming engaged in

the material conception of life. In other words, although one is involved with

matter as long as the material body exists, one should not think about sense

gratification. One should think of no pleasure aside from the pleasure of the

Supreme Self. This state is easily attained by directly practicing Kåñëa

consciousness.

TEXT 26

YaTaae YaTaae iNaêl/iTa MaNaêÄl/MaiSQarMa( )

TaTaSTaTaae iNaYaMYaETadaTMaNYaev vXa& NaYaeTa( )) 26 ))

yato yato niçcalati

manaç caïcalam asthiram

tatas tato niyamyaitad

ätmany eva vaçaà nayet

SYNONYMS

yataù yataù—wherever; niçcalati—becomes verily agitated; manaù—the mind;

caïcalam—flickering; asthiram—unsteady; tataù tataù—from there;

niyamya—regulating; etat—this; ätmani—in the self; eva—certainly;

vaçam—control; nayet—must bring under.

TRANSLATION

From wherever the mind wanders due to its flickering and unsteady nature,

one must certainly withdraw it and bring it back under the control of the self.

PURPORT

The nature of the mind is flickering and unsteady. But a self-realized yogé

has to control the mind; the mind should not control him. One who controls

the mind (and therefore the senses as well) is called gosvämé, or svämé, and one

who is controlled by the mind is called go-däsa, or the servant of the senses. A

gosvämé knows the standard of sense happiness. In transcendental sense

happiness, the senses are engaged in the service of Håñékeça, or the supreme

owner of the senses—Kåñëa. Serving Kåñëa with purified senses is called Kåñëa

consciousness. That is the way of bringing the senses under full control. What

is more, that is the highest perfection of yoga practice.

TEXT 27

Pa[XaaNTaMaNaSa& ùeNa& YaaeiGaNa& Sau%MautaMaMa( )

oPaEiTa XaaNTarJaSa& b]ø>aUTaMak-LMazMa( )) 27 ))

praçänta-manasaà hy enaà

yoginaà sukham uttamam

upaiti çänta-rajasaà

brahma-bhütam akalmañam

SYNONYMS

praçänta—peaceful, fixed on the lotus feet of Kåñëa; manasam—whose mind;

hi—certainly; enam—this; yoginam—yogé; sukham—happiness; uttamam—the

highest; upaiti—attains; çänta-rajasam—his passion pacified;

brahma-bhütam—liberation by identification with the Absolute;

akalmañam—freed from all past sinful reactions.

TRANSLATION

The yogé whose mind is fixed on Me verily attains the highest perfection of

transcendental happiness. He is beyond the mode of passion, he realizes his

qualitative identity with the Supreme, and thus he is freed from all reactions to

past deeds.

PURPORT

Brahma-bhüta is the state of being free from material contamination and

situated in the transcendental service of the Lord. Mad-bhaktià labhate paräm

(Bg. 18.54). One cannot remain in the quality of Brahman, the Absolute, until

one’s mind is fixed on the lotus feet of the Lord. Sa vai manaù

kåñëa-pädäravindayoù. To be always engaged in the transcendental loving

service of the Lord, or to remain in Kåñëa consciousness, is to be factually

liberated from the mode of passion and all material contamination.

TEXT 28

YauÅàev& SadaTMaaNa& YaaeGaq ivGaTak-LMaz" )

Sau%eNa b]øSa&SPaXaRMaTYaNTa& Sau%MaénuTae )) 28 ))

yuïjann evaà sadätmänaà

yogé vigata-kalmañaù

sukhena brahma-saàsparçam

atyantaà sukham açnute

SYNONYMS

yuïjan—engaging in yoga practice; evam—thus; sadä—always; ätmänam—the

self; yogé—one who is in touch with the Supreme Self; vigata—freed from;

kalmañaù—all material contamination; sukhena—in transcendental happiness;

brahma-saàsparçam—being in constant touch with the Supreme;

atyantam—the highest; sukham—happiness; açnute—attains.

TRANSLATION

Thus the self-controlled yogé, constantly engaged in yoga practice, becomes

free from all material contamination and achieves the highest stage of perfect

happiness in transcendental loving service to the Lord.

PURPORT

Self-realization means knowing one’s constitutional position in relationship

to the Supreme. The individual soul is part and parcel of the Supreme, and his

position is to render transcendental service to the Lord. This transcendental

contact with the Supreme is called brahma-saàsparça.

TEXT 29

SavR>aUTaSQaMaaTMaaNa& SavR>aUTaaiNa caTMaiNa )

wR+aTae YaaeGaYau¢-aTMaa SavR}a SaMadXaRNa" )) 29 ))

sarva-bhüta-stham ätmänaà

sarva-bhütäni cätmani

ékñate yoga-yuktätmä

sarvatra sama-darçanaù

SYNONYMS

sarva-bhüta-stham—situated in all beings; ätmänam—the Supersoul;

sarva—all; bhütäni—entities; ca—also; ätmani—in the self; ékñate—does see;

yoga-yukta-ätmä—one who is dovetailed in Kåñëa consciousness;

sarvatra—everywhere; sama-darçanaù—seeing equally.

TRANSLATION

A true yogé observes Me in all beings and also sees every being in Me.

Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.

PURPORT

A Kåñëa conscious yogé is the perfect seer because he sees Kåñëa, the

Supreme, situated in everyone’s heart as Supersoul (Paramätmä). Éçvaraù

sarva-bhütänäà håd-deçe ’rjuna tiñöhati. The Lord in His Paramätmä feature is

situated within both the heart of the dog and that of a brähmaëa. The perfect

yogé knows that the Lord is eternally transcendental and is not materially

affected by His presence in either a dog or a brähmaëa. That is the supreme

neutrality of the Lord. The individual soul is also situated in the individual

heart, but he is not present in all hearts. That is the distinction between the

individual soul and the Supersoul. One who is not factually in the practice of

yoga cannot see so clearly. A Kåñëa conscious person can see Kåñëa in the

heart of both the believer and the nonbeliever. In the småti this is confirmed

as follows: ätatatväc ca mätåtväc ca ätmä hi paramo hariù. The Lord, being the

source of all beings, is like the mother and the maintainer. As the mother is

neutral to all different kinds of children, the supreme father (or mother) is

also. Consequently the Supersoul is always in every living being.

Outwardly, also, every living being is situated in the energy of the Lord. As

will be explained in the Seventh Chapter, the Lord has, primarily, two

energies—the spiritual (or superior) and the material (or inferior). The living

entity, although part of the superior energy, is conditioned by the inferior

energy; the living entity is always in the Lord’s energy. Every living entity is

situated in Him in one way or another.

The yogé sees equally because he sees that all living entities, although in

different situations according to the results of fruitive work, in all

circumstances remain the servants of God. While in the material energy, the

living entity serves the material senses; and while in spiritual energy, he serves

the Supreme Lord directly. In either case the living entity is the servant of

God. This vision of equality is perfect in a person in Kåñëa consciousness.

TEXT 30

Yaae Maa& PaXYaiTa SavR}a Sav| c MaiYa PaXYaiTa )

TaSYaah& Na Pa[<aXYaaiMa Sa c Mae Na Pa[<aXYaiTa )) 30 ))

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëaçyämi

sa ca me na praëaçyati

SYNONYMS

yaù—whoever; mäm—Me; paçyati—sees; sarvatra—everywhere;

sarvam—everything; ca—and; mayi—in Me; paçyati—sees; tasya—for him;

aham—I; na—not; praëaçyämi—am lost; saù—he; ca—also; me—to Me;

na—nor; praëaçyati—is lost.

TRANSLATION

For one who sees Me everywhere and sees everything in Me, I am never lost,

nor is he ever lost to Me.

PURPORT

A person in Kåñëa consciousness certainly sees Lord Kåñëa everywhere, and

he sees everything in Kåñëa. Such a person may appear to see all separate

manifestations of the material nature, but in each and every instance he is

conscious of Kåñëa, knowing that everything is a manifestation of Kåñëa’s

energy. Nothing can exist without Kåñëa, and Kåñëa is the Lord of

everything—this is the basic principle of Kåñëa consciousness. Kåñëa

consciousness is the development of love of Kåñëa—a position transcendental

even to material liberation. At this stage of Kåñëa consciousness, beyond

self-realization, the devotee becomes one with Kåñëa in the sense that Kåñëa

becomes everything for the devotee and the devotee becomes full in loving

Kåñëa. An intimate relationship between the Lord and the devotee then exists.

In that stage, the living entity can never be annihilated, nor is the Personality

of Godhead ever out of the sight of the devotee. To merge in Kåñëa is spiritual

annihilation. A devotee takes no such risk. It is stated in the

Brahma-saàhitä

(5.38):

premäïjana-cchurita-bhakti-vilocanena

santaù sadaiva hådayeñu vilokayanti

yaà çyämasundaram acintya-guëa-svarüpaà

govindam ädi-puruñaà tam ahaà bhajämi

“I worship the primeval Lord, Govinda, who is always seen by the devotee

whose eyes are anointed with the pulp of love. He is seen in His eternal form

of Çyämasundara, situated within the heart of the devotee.”

At this stage, Lord Kåñëa never disappears from the sight of the devotee,

nor does the devotee ever lose sight of the Lord. In the case of a yogé who sees

the Lord as Paramätmä within the heart, the same applies. Such a yogé turns

into a pure devotee and cannot bear to live for a moment without seeing the

Lord within himself.

TEXT 31

SavR>aUTaiSQaTa& Yaae Maa& >aJaTYaek-TvMaaiSQaTa" )

SavRQaa vTaRMaaNaae_iPa Sa YaaeGaq MaiYa vTaRTae )) 31 ))

sarva-bhüta-sthitaà yo mäà

bhajaty ekatvam ästhitaù

sarvathä vartamäno ’pi

sa yogé mayi vartate

SYNONYMS

sarva-bhüta-sthitam—situated in everyone’s heart; yaù—he who; mäm—Me;

bhajati—serves in devotional service; ekatvam—in oneness; ästhitaù—situated;

sarvathä—in all respects; varta-mänaù—being situated; api—in spite of;

saù—he; yogé—the transcendentalist; mayi—in Me; vartate—remains.

TRANSLATION

Such a yogé, who engages in the worshipful service of the Supersoul,

knowing that I and the Supersoul are one, remains always in Me in all

circumstances.

PURPORT

A yogé who is practicing meditation on the Supersoul sees within himself

the plenary portion of Kåñëa as Viñëu—with four hands, holding conchshell,

wheel, club and lotus flower. The yogé should know that Viñëu is not different

from Kåñëa. Kåñëa in this form of Supersoul is situated in everyone’s heart.

Furthermore, there is no difference between the innumerable Supersouls

present in the innumerable hearts of living entities. Nor is there a difference

between a Kåñëa conscious person always engaged in the transcendental loving

service of Kåñëa and a perfect yogé engaged in meditation on the Supersoul.

The yogé in Kåñëa consciousness—even though he may be engaged in various

activities while in material existence—remains always situated in Kåñëa. This

is confirmed in the

Bhakti-rasämåta-sindhu

(1.2.187) of Çréla Rüpa Gosvämé:

nikhiläsv apy avasthäsu jévan-muktaù sa ucyate. A devotee of the Lord, always

acting in Kåñëa consciousness, is automatically liberated. In the

Närada-païcarätra this is confirmed in this way:

dik-kälädy-anavacchinne

kåñëe ceto vidhäya ca

tan-mayo bhavati kñipraà

jévo brahmaëi yojayet

“By concentrating one’s attention on the transcendental form of Kåñëa,

who is all-pervading and beyond time and space, one becomes absorbed in

thinking of Kåñëa and then attains the happy state of transcendental

association with Him.”

Kåñëa consciousness is the highest stage of trance in yoga practice. This

very understanding that Kåñëa is present as Paramätmä in everyone’s heart

makes the yogé faultless. The Vedas (

Gopäla-täpané Upaniñad

1.21) confirm this

inconceivable potency of the Lord as follows: eko ’pi san bahudhä yo ’vabhäti.

“Although the Lord is one, He is present in innumerable hearts as many.”

Similarly, in the småti-çästra it is said:

eka eva paro viñëuù

sarva-vyäpé na saàçayaù

aiçvaryäd rüpam ekaà ca

sürya-vat bahudheyate

“Viñëu is one, and yet He is certainly all-pervading. By His inconceivable

potency, in spite of His one form, He is present everywhere, as the sun appears

in many places at once.”

TEXT 32

AaTMaaEPaMYaeNa SavR}a SaMa& PaXYaiTa Yaae_JauRNa )

Sau%& va Yaid va du"%& Sa YaaeGaq ParMaae MaTa" )) 32 ))

ätmaupamyena sarvatra

samaà paçyati yo ’rjuna

sukhaà vä yadi vä duùkhaà

sa yogé paramo mataù

SYNONYMS

ätma—with his self; aupamyena—by comparison; sarvatra—everywhere;

samam—equally; paçyati—sees; yaù—he who; arjuna—O Arjuna;

sukham—happiness; vä—or; yadi—if; vä—or; duùkham—distress; saù—such;

yogé—a transcendentalist; paramaù—perfect; mataù—is considered.

TRANSLATION

He is a perfect yogé who, by comparison to his own self, sees the true

equality of all beings, in both their happiness and their distress, O Arjuna!

PURPORT

One who is Kåñëa conscious is a perfect yogé; he is aware of everyone’s

happiness and distress by dint of his own personal experience. The cause of the

distress of a living entity is forgetfulness of his relationship with God. And the

cause of happiness is knowing Kåñëa to be the supreme enjoyer of all the

activities of the human being, the proprietor of all lands and planets, and the

sincerest friend of all living entities. The perfect yogé knows that the living

being who is conditioned by the modes of material nature is subjected to the

threefold material miseries due to forgetfulness of his relationship with Kåñëa.

And because one in Kåñëa consciousness is happy, he tries to distribute the

knowledge of Kåñëa everywhere. Since the perfect yogé tries to broadcast the

importance of becoming Kåñëa conscious, he is the best philanthropist in the

world, and he is the dearest servitor of the Lord. Na ca tasmän manuñyeñu

kaçcin me priya-kåttamaù (Bg. 18.69). In other words, a devotee of the Lord

always looks to the welfare of all living entities, and in this way he is factually

the friend of everyone. He is the best yogé because he does not desire

perfection in yoga for his personal benefit, but tries for others also. He does

not envy his fellow living entities. Here is a contrast between a pure devotee of

the Lord and a yogé interested only in his personal elevation. The yogé who has

withdrawn to a secluded place in order to meditate perfectly may not be as

perfect as a devotee who is trying his best to turn every man toward Kåñëa

consciousness.

TEXT 33

AJauRNa ovac

Yaae_Ya& YaaeGaSTvYaa Pa[ae¢-" SaaMYaeNa MaDauSaUdNa )

WTaSYaah& Na PaXYaaiMa cÄl/TvaiTSQaiTa& iSQaraMa( )) 33 ))

arjuna uväca

yo ’yaà yogas tvayä proktaù

sämyena madhusüdana

etasyähaà na paçyämi

caïcalatvät sthitià sthiräm

SYNONYMS

arjunaù uväca—Arjuna said; yaù ayam—this system; yogaù—mysticism;

tvayä—by You; proktaù—described; sämyena—generally; madhu-südana—O

killer of the demon Madhu; etasya—of this; aham—I; na—do not;

paçyämi—see; caïcalatvät—due to being restless; sthitim—situation;

sthiräm—stable.

TRANSLATION

Arjuna said: O Madhusüdana, the system of yoga which You have

summarized appears impractical and unendurable to me, for the mind is restless

and unsteady.

PURPORT

The system of mysticism described by Lord Kåñëa to Arjuna beginning with

the words çucau deçe and ending with yogé paramaù is here being rejected by

Arjuna out of a feeling of inability. It is not possible for an ordinary man to

leave home and go to a secluded place in the mountains or jungles to practice

yoga in this Age of Kali. The present age is characterized by a bitter struggle

for a life of short duration. People are not serious about self-realization even by

simple, practical means, and what to speak of this difficult yoga system, which

regulates the mode of living, the manner of sitting, selection of place, and

detachment of the mind from material engagements. As a practical man,

Arjuna thought it was impossible to follow this system of yoga, even though he

was favorably endowed in many ways. He belonged to the royal family and was

highly elevated in terms of numerous qualities; he was a great warrior, he had

great longevity, and, above all, he was the most intimate friend of Lord Kåñëa,

the Supreme Personality of Godhead. Five thousand years ago, Arjuna had

much better facilities than we do now, yet he refused to accept this system of

yoga. In fact, we do not find any record in history of his practicing it at any

time. Therefore this system must be considered generally impossible in this

Age of Kali. Of course it may be possible for some very few, rare men, but for

the people in general it is an impossible proposal. If this were so five thousand

years ago, then what of the present day? Those who are imitating this yoga

system in different so-called schools and societies, although complacent, are

certainly wasting their time. They are completely in ignorance of the desired

goal.

TEXT 34

cÄl&/ ih MaNa" k*-Z<a Pa[MaaiQa bl/vÕ*!Ma( )

TaSYaah& iNaGa]h& MaNYae vaYaaeirv SauduZk-rMa( )) 34 ))

caïcalaà hi manaù kåñëa

pramäthi balavad dåòham

tasyähaà nigrahaà manye

väyor iva su-duñkaram

SYNONYMS

caïcalam—flickering; hi—certainly; manaù—mind; kåñëa—O Kåñëa;

pramäthi—agitating; bala-vat—strong; dåòham—obstinate; tasya—its;

aham—I; nigraham—subduing; manye—think; väyoù—of the wind; iva—like;

su-duñkaram—difficult.

TRANSLATION

For the mind is restless, turbulent, obstinate and very strong, O Kåñëa, and

to subdue it, I think, is more difficult than controlling the wind.

PURPORT

The mind is so strong and obstinate that it sometimes overcomes the

intelligence, although the mind is supposed to be subservient to the

intelligence. For a man in the practical world who has to fight so many

opposing elements, it is certainly very difficult to control the mind.

Artificially, one may establish a mental equilibrium toward both friend and

enemy, but ultimately no worldly man can do so, for this is more difficult than

controlling the raging wind. In the Vedic literature (

Kaöha Upaniñad

1.3.3–4)

it is said:

ätmänaà rathinaà viddhi

çaréraà ratham eva ca

buddhià tu särathià viddhi

manaù pragraham eva ca

indriyäëi hayän ähur

viñayäàs teñu gocarän

ätmendriya-mano-yuktaà

bhoktety ähur manéñiëaù

“The individual is the passenger in the car of the material body, and

intelligence is the driver. Mind is the driving instrument, and the senses are

the horses. The self is thus the enjoyer or sufferer in the association of the

mind and senses. So it is understood by great thinkers.” Intelligence is

supposed to direct the mind, but the mind is so strong and obstinate that it

often overcomes even one’s own intelligence, as an acute infection may surpass

the efficacy of medicine. Such a strong mind is supposed to be controlled by

the practice of yoga, but such practice is never practical for a worldly person

like Arjuna. And what can we say of modern man? The simile used here is

appropriate: one cannot capture the blowing wind. And it is even more

difficult to capture the turbulent mind. The easiest way to control the mind, as

suggested by Lord Caitanya, is chanting “Hare Kåñëa,” the great mantra for

deliverance, in all humility. The method prescribed is sa vai manaù

kåñëa-pädäravindayoù: one must engage one’s mind fully in Kåñëa. Only then

will there remain no other engagements to agitate the mind.

TEXT 35

é[q>aGavaNauvac

ASa&XaYa& Mahabahae MaNaae duiNaRGa]h& cl/Ma( )

A>YaaSaeNa Tau k-aENTaeYa vEraGYae<a c Ga*ùTae )) 35 ))

çré-bhagavän uväca

asaàçayaà mahä-bäho

mano durnigrahaà calam

abhyäsena tu kaunteya

vairägyeëa ca gåhyate

SYNONYMS

çré-bhagavän uväca—the Personality of Godhead said;

asaàçayam—undoubtedly; mahä-bäho—O mighty-armed one; manaù—the

mind; durnigraham—difficult to curb; calam—flickering; abhyäsena—by

practice; tu—but; kaunteya—O son of Kunté; vairägyeëa—by detachment;

ca—also; gåhyate—can be so controlled.

TRANSLATION

Lord Çré Kåñëa said: O mighty-armed son of Kunté, it is undoubtedly very

difficult to curb the restless mind, but it is possible by suitable practice and by

detachment.

PURPORT

The difficulty of controlling the obstinate mind, as expressed by Arjuna, is

accepted by the Personality of Godhead. But at the same time He suggests that

by practice and detachment it is possible. What is that practice? In the present

age no one can observe the strict rules and regulations of placing oneself in a

sacred place, focusing the mind on the Supersoul, restraining the senses and

mind, observing celibacy, remaining alone, etc. By the practice of Kåñëa

consciousness, however, one engages in nine types of devotional service to the

Lord. The first and foremost of such devotional engagements is hearing about

Kåñëa. This is a very powerful transcendental method for purging the mind of

all misgivings. The more one hears about Kåñëa, the more one becomes

enlightened and detached from everything that draws the mind away from

Kåñëa. By detaching the mind from activities not devoted to the Lord, one can

very easily learn vairägya. Vairägya means detachment from matter and

engagement of the mind in spirit. Impersonal spiritual detachment is more

difficult than attaching the mind to the activities of Kåñëa. This is practical

because by hearing about Kåñëa one becomes automatically attached to the

Supreme Spirit. This attachment is called pareçänubhava, spiritual satisfaction.

It is just like the feeling of satisfaction a hungry man has for every morsel of

food he eats. The more one eats while hungry, the more one feels satisfaction

and strength. Similarly, by discharge of devotional service one feels

transcendental satisfaction as the mind becomes detached from material

objectives. It is something like curing a disease by expert treatment and

appropriate diet. Hearing of the transcendental activities of Lord Kåñëa is

therefore expert treatment for the mad mind, and eating the foodstuff offered

to Kåñëa is the appropriate diet for the suffering patient. This treatment is the

process of Kåñëa consciousness.

TEXT 36

ASa&YaTaaTMaNaa YaaeGaae duZPa[aPa wiTa Mae MaiTa" )

vXYaaTMaNaa Tau YaTaTaa XaKYaae_vaáuMauPaaYaTa" )) 36 ))

asaàyatätmanä yogo

duñpräpa iti me matiù

vaçyätmanä tu yatatä

çakyo ’väptum upäyataù

SYNONYMS

asaàyata—unbridled; ätmanä—by the mind; yogaù—self-realization;

duñpräpaù—difficult to obtain; iti—thus; me—My; matiù—opinion;

vaçya—controlled; ätmanä—by the mind; tu—but; yatatä—while

endeavoring; çakyaù—practical; aväptum—to achieve; upäyataù—by

appropriate means.

TRANSLATION

For one whose mind is unbridled, self-realization is difficult work. But he

whose mind is controlled and who strives by appropriate means is assured of

success. That is My opinion.

PURPORT

The Supreme Personality of Godhead declares that one who does not

accept the proper treatment to detach the mind from material engagement can

hardly achieve success in self-realization. Trying to practice yoga while

engaging the mind in material enjoyment is like trying to ignite a fire while

pouring water on it. Yoga practice without mental control is a waste of time.

Such a show of yoga may be materially lucrative, but it is useless as far as

spiritual realization is concerned. Therefore, one must control the mind by

engaging it constantly in the transcendental loving service of the Lord. Unless

one is engaged in Kåñëa consciousness, he cannot steadily control the mind. A

Kåñëa conscious person easily achieves the result of yoga practice without

separate endeavor, but a yoga practitioner cannot achieve success without

becoming Kåñëa conscious.

TEXT 37

AJauRNa ovac

AYaiTa" é[ÖYaaePaeTaae YaaeGaaÀil/TaMaaNaSa" )

APa[aPYa YaaeGaSa&iSaiÖ& k-a& GaiTa& k*-Z<a GaC^iTa )) 37 ))

arjuna uväca

ayatiù çraddhayopeto

yogäc calita-mänasaù

apräpya yoga-saàsiddhià

käà gatià kåñëa gacchati

SYNONYMS

arjunaù uväca—Arjuna said; ayatiù—the unsuccessful transcendentalist;

çraddhayä—with faith; upetaù—engaged; yogät—from the mystic link;

calita—deviated; mänasaù—who has such a mind; apräpya—failing to attain;

yoga-saàsiddhim—the highest perfection in mysticism; käm—which;

gatim—destination; kåñëa—O Kåñëa; gacchati—achieves.

TRANSLATION

Arjuna said: O Kåñëa, what is the destination of the unsuccessful

transcendentalist, who in the beginning takes to the process of self-realization

with faith but who later desists due to worldly-mindedness and thus does not

attain perfection in mysticism?

PURPORT

The path of self-realization or mysticism is described in the Bhagavad-gétä.

The basic principle of self-realization is knowledge that the living entity is not

this material body but that he is different from it and that his happiness is in

eternal life, bliss and knowledge. These are transcendental, beyond both body

and mind. Self-realization is sought by the path of knowledge, by the practice

of the eightfold system or by bhakti-yoga. In each of these processes one has to

realize the constitutional position of the living entity, his relationship with

God, and the activities whereby he can reestablish the lost link and achieve

the highest perfectional stage of Kåñëa consciousness. Following any of the

above-mentioned three methods, one is sure to reach the supreme goal sooner

or later. This was asserted by the Lord in the Second Chapter: even a little

endeavor on the transcendental path offers a great hope for deliverance. Out

of these three methods, the path of bhakti-yoga is especially suitable for this

age because it is the most direct method of God realization. To be doubly

assured, Arjuna is asking Lord Kåñëa to confirm His former statement. One

may sincerely accept the path of self-realization, but the process of cultivation

of knowledge and the practice of the eightfold yoga system are generally very

difficult for this age. Therefore, despite constant endeavor one may fail, for

many reasons. First of all, one may not be sufficiently serious about following

the process. To pursue the transcendental path is more or less to declare war

on the illusory energy. Consequently, whenever a person tries to escape the

clutches of the illusory energy, she tries to defeat the practitioner by various

allurements. A conditioned soul is already allured by the modes of material

energy, and there is every chance of being allured again, even while

performing transcendental disciplines. This is called yogäc calita-mänasaù:

deviation from the transcendental path. Arjuna is inquisitive to know the

results of deviation from the path of self-realization.

TEXT 38

k-iÀàae>aYaiv>a]íiX^àa>a]iMav NaXYaiTa )

APa[iTaïae Mahabahae ivMaU!ae b]ø<a" PaiQa )) 38 ))

kaccin nobhaya-vibhrañöaç

chinnäbhram iva naçyati

apratiñöho mahä-bäho

vimüòho brahmaëaù pathi

SYNONYMS

kaccit—whether; na—not; ubhaya—both; vibhrañöaù—deviated from;

chinna—torn; abhram—cloud; iva—like; naçyati—perishes;

apratiñöhaù—without any position; mahä-bäho—O mighty-armed Kåñëa;

vimüòhaù—bewildered; brahmaëaù—of transcendence; pathi—on the path.

TRANSLATION

O mighty-armed Kåñëa, does not such a man, who is bewildered from the

path of transcendence, fall away from both spiritual and material success and

perish like a riven cloud, with no position in any sphere?

PURPORT

There are two ways to progress. Those who are materialists have no interest

in transcendence; therefore they are more interested in material advancement

by economic development, or in promotion to the higher planets by

appropriate work. When one takes to the path of transcendence, one has to

cease all material activities and sacrifice all forms of so-called material

happiness. If the aspiring transcendentalist fails, then he apparently loses both

ways; in other words, he can enjoy neither material happiness nor spiritual

success. He has no position; he is like a riven cloud. A cloud in the sky

sometimes deviates from a small cloud and joins a big one. But if it cannot join

a big one, then it is blown away by the wind and becomes a nonentity in the

vast sky. The brahmaëaù pathi is the path of transcendental realization

through knowing oneself to be spiritual in essence, part and parcel of the

Supreme Lord, who is manifested as Brahman, Paramätmä and Bhagavän. Lord

Çré Kåñëa is the fullest manifestation of the Supreme Absolute Truth, and

therefore one who is surrendered to the Supreme Person is a successful

transcendentalist. To reach this goal of life through Brahman and Paramätmä

realization takes many, many births (bahünäà janmanäm ante [Bg. 7.19]).

Therefore the supermost path of transcendental realization is bhakti-yoga, or

Kåñëa consciousness, the direct method.

TEXT 39

WTaNMae Sa&XaYa& k*-Z<a ^etauMahRSYaXaezTa" )

TvdNYa" Sa&XaYaSYaaSYa ^etaa Na ùuPaPaÛTae )) 39 ))

etan me saàçayaà kåñëa

chettum arhasy açeñataù

tvad-anyaù saàçayasyäsya

chettä na hy upapadyate

SYNONYMS

etat—this is; me—my; saàçayam—doubt; kåñëa—O Kåñëa; chettum—to dispel;

arhasi—You are requested; açeñataù—completely; tvat—than You;

anyaù—other; saàçayasya—of the doubt; asya—this; chettä—remover;

na—never; hi—certainly; upapadyate—is to be found.

TRANSLATION

This is my doubt, O Kåñëa, and I ask You to dispel it completely. But for

You, no one is to be found who can destroy this doubt.

PURPORT

Kåñëa is the perfect knower of past, present and future. In the beginning of

the Bhagavad-gétä, the Lord said that all living entities existed individually in

the past, they exist now in the present, and they continue to retain individual

identity in the future, even after liberation from the material entanglement.

So He has already cleared up the question of the future of the individual living

entity. Now, Arjuna wants to know of the future of the unsuccessful

transcendentalist. No one is equal to or above Kåñëa, and certainly the

so-called great sages and philosophers who are at the mercy of material nature

cannot equal Him. Therefore the verdict of Kåñëa is the final and complete

answer to all doubts, because He knows past, present and future perfectly—but

no one knows Him. Kåñëa and Kåñëa conscious devotees alone can know what

is what.

TEXT 40

é[q>aGavaNauvac

PaaQaR NaEveh NaaMau}a ivNaaXaSTaSYa ivÛTae )

Na ih k-LYaa<ak*-Tk-iêÕuGaRiTa& TaaTa GaC^iTa )) 40 ))

çré-bhagavän uväca

pärtha naiveha nämutra

vinäças tasya vidyate

na hi kalyäëa-kåt kaçcid

durgatià täta gacchati

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; pärtha—O son

of Påthä; na eva—never is it so; iha—in this material world; na—never;

amutra—in the next life; vinäçaù—destruction; tasya—his; vidyate—exists;

na—never; hi—certainly; kalyäëa-kåt—one who is engaged in auspicious

activities; kaçcit—anyone; durgatim—to degradation; täta—My friend;

gacchati—goes.

TRANSLATION

The Supreme Personality of Godhead said: Son of Påthä, a transcendentalist

engaged in auspicious activities does not meet with destruction either in this

world or in the spiritual world; one who does good, My friend, is never

overcome by evil.

PURPORT

In the

Çrémad-Bhägavatam

(1.5.17) Çré Närada Muni instructs Vyäsadeva as

follows:

tyaktvä sva-dharmaà caraëämbujaà harer

bhajann apakvo ’tha patet tato yadi

yatra kva väbhadram abhüd amuñya kià

ko värtha äpto ’bhajatäà sva-dharmataù

“If someone gives up all material prospects and takes complete shelter of the

Supreme Personality of Godhead, there is no loss or degradation in any way.

On the other hand a nondevotee may fully engage in his occupational duties

and yet not gain anything.” For material prospects there are many activities,

both scriptural and customary. A transcendentalist is supposed to give up all

material activities for the sake of spiritual advancement in life, Kåñëa

consciousness. One may argue that by Kåñëa consciousness one may attain the

highest perfection if it is completed, but if one does not attain such a

perfectional stage, then he loses both materially and spiritually. It is enjoined

in the scriptures that one has to suffer the reaction for not executing

prescribed duties; therefore one who fails to discharge transcendental

activities properly becomes subjected to these reactions. The Bhägavatam

assures the unsuccessful transcendentalist that there need be no worries. Even

though he may be subjected to the reaction for not perfectly executing

prescribed duties, he is still not a loser, because auspicious Kåñëa consciousness

is never forgotten, and one so engaged will continue to be so even if he is

lowborn in the next life. On the other hand, one who simply follows strictly

the prescribed duties need not necessarily attain auspicious results if he is

lacking in Kåñëa consciousness.

The purport may be understood as follows. Humanity may be divided into

two sections, namely, the regulated and the nonregulated. Those who are

engaged simply in bestial sense gratifications without knowledge of their next

life or spiritual salvation belong to the nonregulated section. And those who

follow the principles of prescribed duties in the scriptures are classified

amongst the regulated section. The nonregulated section, both civilized and

noncivilized, educated and noneducated, strong and weak, are full of animal

propensities. Their activities are never auspicious, because while enjoying the

animal propensities of eating, sleeping, defending and mating, they perpetually

remain in material existence, which is always miserable. On the other hand,

those who are regulated by scriptural injunctions, and who thus rise gradually

to Kåñëa consciousness, certainly progress in life.

Those who are following the path of auspiciousness can be divided into

three sections, namely (1) the followers of scriptural rules and regulations who

are enjoying material prosperity, (2) those who are trying to find ultimate

liberation from material existence, and (3) those who are devotees in Kåñëa

consciousness. Those who are following the rules and regulations of the

scriptures for material happiness may be further divided into two classes: those

who are fruitive workers and those who desire no fruit for sense gratification.

Those who are after fruitive results for sense gratification may be elevated to a

higher standard of life—even to the higher planets—but still, because they are

not free from material existence, they are not following the truly auspicious

path. The only auspicious activities are those which lead one to liberation.

Any activity which is not aimed at ultimate self-realization or liberation from

the material bodily concept of life is not at all auspicious. Activity in Kåñëa

consciousness is the only auspicious activity, and anyone who voluntarily

accepts all bodily discomforts for the sake of making progress on the path of

Kåñëa consciousness can be called a perfect transcendentalist under severe

austerity. And because the eightfold yoga system is directed toward the

ultimate realization of Kåñëa consciousness, such practice is also auspicious,

and no one who is trying his best in this matter need fear degradation.

TEXT 41

Pa[aPYa Pau<Yak*-Taa& l/aek-aNauizTva XaaìTaq" SaMaa" )

éucqNaa& é[qMaTaa& Gaehe YaaeGa>a]íae_i>aJaaYaTae )) 41 ))

präpya puëya-kåtäà lokän

uñitvä çäçvatéù samäù

çucénäà çrématäà gehe

yoga-bhrañöo ’bhijäyate

SYNONYMS

präpya—after achieving; puëya-kåtäm—of those who performed pious

activities; lokän—planets; uñitvä—after dwelling; çäçvatéù—many;

samäù—years; çucénäm—of the pious; çré-matäm—of the prosperous; gehe—in

the house; yoga-bhrañöaù—one who has fallen from the path of self-realization;

abhijäyate—takes his birth.

TRANSLATION

The unsuccessful yogé, after many, many years of enjoyment on the planets

of the pious living entities, is born into a family of righteous people, or into a

family of rich aristocracy.

PURPORT

The unsuccessful yogés are divided into two classes: one is fallen after very

little progress, and one is fallen after long practice of yoga. The yogé who falls

after a short period of practice goes to the higher planets, where pious living

entities are allowed to enter. After prolonged life there, one is sent back again

to this planet, to take birth in the family of a righteous brähmaëa vaiñëava or

of aristocratic merchants.

The real purpose of yoga practice is to achieve the highest perfection of

Kåñëa consciousness, as explained in the last verse of this chapter. But those

who do not persevere to such an extent and who fail because of material

allurements are allowed, by the grace of the Lord, to make full utilization of

their material propensities. And after that, they are given opportunities to live

prosperous lives in righteous or aristocratic families. Those who are born in

such families may take advantage of the facilities and try to elevate themselves

to full Kåñëa consciousness.

TEXT 42

AQava YaaeiGaNaaMaev ku-le/ >aviTa DaqMaTaaMa( )

WTaiÖ dulR/>aTar& l/aeke- JaNMa Yadqd*XaMa( )) 42 ))

atha vä yoginäm eva

kule bhavati dhématäm

etad dhi durlabhataraà

loke janma yad édåçam

SYNONYMS

atha vä—or; yoginäm—of learned transcendentalists; eva—certainly; kule—in

the family; bhavati—takes birth; dhé-matäm—of those who are endowed with

great wisdom; etat—this; hi—certainly; durlabha-taram—very rare; loke—in

this world; janma—birth; yat—that which; édåçam—like this.

TRANSLATION

Or [if unsuccessful after long practice of yoga] he takes his birth in a family

of transcendentalists who are surely great in wisdom. Certainly, such a birth is

rare in this world.

PURPORT

Birth in a family of yogés or transcendentalists—those with great

wisdom—is praised herein because the child born in such a family receives a

spiritual impetus from the very beginning of his life. It is especially the case in

the äcärya or gosvämé families. Such families are very learned and devoted by

tradition and training, and thus they become spiritual masters. In India there

are many such äcärya families, but they have now degenerated due to

insufficient education and training. By the grace of the Lord, there are still

families that foster transcendentalists generation after generation. It is

certainly very fortunate to take birth in such families. Fortunately, both our

spiritual master, Oà Viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté

Gosvämé Mahäräja, and our humble self had the opportunity to take birth in

such families, by the grace of the Lord, and both of us were trained in the

devotional service of the Lord from the very beginning of our lives. Later on

we met by the order of the transcendental system.

TEXT 43

Ta}a Ta& buiÖSa&YaaeGa& l/>aTae PaaEvRdeihk-Ma( )

YaTaTae c TaTaae >aUYa" Sa&iSaÖaE ku-åNaNdNa )) 43 ))

tatra taà buddhi-saàyogaà

labhate paurva-dehikam

yatate ca tato bhüyaù

saàsiddhau kuru-nandana

SYNONYMS

tatra—thereupon; tam—that; buddhi-saàyogam—revival of consciousness;

labhate—gains; paurva-dehikam—from the previous body; yatate—he

endeavors; ca—also; tataù—thereafter; bhüyaù—again; saàsiddhau—for

perfection; kuru-nandana—O son of Kuru.

TRANSLATION

On taking such a birth, he revives the divine consciousness of his previous

life, and he again tries to make further progress in order to achieve complete

success, O son of Kuru.

PURPORT

King Bharata, who took his third birth in the family of a good brähmaëa, is

an example of good birth for the revival of previous transcendental

consciousness. King Bharata was the emperor of the world, and since his time

this planet has been known among the demigods as Bhärata-varña. Formerly it

was known as Ilävåta-varña. The emperor, at an early age, retired for spiritual

perfection but failed to achieve success. In his next life he took birth in the

family of a good brähmaëa and was known as Jaòa Bharata because he always

remained secluded and did not talk to anyone. And later on he was discovered

as the greatest transcendentalist by King Rahügaëa. From his life it is

understood that transcendental endeavors, or the practice of yoga, never go in

vain. By the grace of the Lord the transcendentalist gets repeated

opportunities for complete perfection in Kåñëa consciousness.

TEXT 44

PaUvaR>YaaSaeNa TaeNaEv ihYaTae ùvXaae_iPa Sa" )

iJajaSauriPa YaaeGaSYa XaBdb]øaiTavTaRTae )) 44 ))

pürväbhyäsena tenaiva

hriyate hy avaço ’pi saù

jijïäsur api yogasya

çabda-brahmätivartate

SYNONYMS

pürva—previous; abhyäsena—by practice; tena—by that; eva—certainly;

hriyate—is attracted; hi—surely; avaçaù—automatically; api—also; saù—he;

jijïäsuù—inquisitive; api—even; yogasya—about yoga;

çabda-brahma—ritualistic principles of scriptures; ativartate—transcends.

TRANSLATION

By virtue of the divine consciousness of his previous life, he automatically

becomes attracted to the yogic principles—even without seeking them. Such an

inquisitive transcendentalist stands always above the ritualistic principles of the

scriptures.

PURPORT

Advanced yogés are not very much attracted to the rituals of the scriptures,

but they automatically become attracted to the yoga principles, which can

elevate them to complete Kåñëa consciousness, the highest yoga perfection. In

the

Çrémad-Bhägavatam

(3.33.7), such disregard of Vedic rituals by the

advanced transcendentalists is explained as follows:

aho bata çva-paco ’to garéyän

yaj-jihvägre vartate näma tubhyam

tepus tapas te juhuvuù sasnur äryä

brahmänücur näma gåëanti ye te

“O my Lord! Persons who chant the holy names of Your Lordship are far,

far advanced in spiritual life, even if born in families of dog-eaters. Such

chanters have undoubtedly performed all kinds of austerities and sacrifices,

bathed in all sacred places, and finished all scriptural studies.”

The famous example of this was presented by Lord Caitanya, who accepted

Öhäkura Haridäsa as one of His most important disciples. Although Öhäkura

Haridäsa happened to take his birth in a Muslim family, he was elevated to the

post of nämäcärya by Lord Caitanya due to his rigidly attended principle of

chanting three hundred thousand holy names of the Lord daily: Hare Kåñëa,

Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,

Hare Hare. And because he chanted the holy name of the Lord constantly, it is

understood that in his previous life he must have passed through all the

ritualistic methods of the Vedas, known as çabda-brahma. Unless, therefore,

one is purified, one cannot take to the principles of Kåñëa consciousness or

become engaged in chanting the holy name of the Lord, Hare Kåñëa.

TEXT 45

Pa[YaÒaÛTaMaaNaSTau YaaeGaq Sa&éuÖik-iLbz" )

ANaek-JaNMaSa&iSaÖSTaTaae YaaiTa Para& GaiTaMa( )) 45 ))

prayatnäd yatamänas tu

yogé saàçuddha-kilbiñaù

aneka-janma-saàsiddhas

tato yäti paräà gatim

SYNONYMS

prayatnät—by rigid practice; yatamänaù—endeavoring; tu—and; yogé—such a

transcendentalist; saàçuddha—washed off; kilbiñaù—all of whose sins;

aneka—after many, many; janma—births; saàsiddhaù—having achieved

perfection; tataù—thereafter; yäti—attains; paräm—the highest;

gatim—destination.

TRANSLATION

And when the yogé engages himself with sincere endeavor in making further

progress, being washed of all contaminations, then ultimately, achieving

perfection after many, many births of practice, he attains the supreme goal.

PURPORT

A person born in a particularly righteous, aristocratic or sacred family

becomes conscious of his favorable condition for executing yoga practice. With

determination, therefore, he begins his unfinished task, and thus he

completely cleanses himself of all material contaminations. When he is finally

free from all contaminations, he attains the supreme perfection—Kåñëa

consciousness. Kåñëa consciousness is the perfect stage of being freed of all

contaminations. This is confirmed in the

Bhagavad-gétä

(7.28):

yeñäà tv anta-gataà päpaà

janänäà puëya-karmaëäm

te dvandva-moha-nirmuktä

bhajante mäà dåòha-vratäù

“After many, many births of executing pious activities, when one is

completely freed from all contaminations, and from all illusory dualities, one

becomes engaged in the transcendental loving service of the Lord.”

TEXT 46

TaPaiSv>Yaae_iDak-ae YaaeGaq jaiNa>Yaae_iPa MaTaae_iDak-" )

k-iMaR>YaêaiDak-ae YaaeGaq TaSMaaÛaeGaq >avaJauRNa )) 46 ))

tapasvibhyo ’dhiko yogé

jïänibhyo ’pi mato ’dhikaù

karmibhyaç cädhiko yogé

tasmäd yogé bhavärjuna

SYNONYMS

tapasvibhyaù—than the ascetics; adhikaù—greater; yogé—the yogé;

jïänibhyaù—than the wise; api—also; mataù—considered; adhikaù—greater;

karmibhyaù—than the fruitive workers; ca—also; adhikaù—greater; yogé—the

yogé; tasmät—therefore; yogé—a transcendentalist; bhava—just become;

arjuna—O Arjuna.

TRANSLATION

A yogé is greater than the ascetic, greater than the empiricist and greater

than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogé.

PURPORT

When we speak of yoga we refer to linking our consciousness with the

Supreme Absolute Truth. Such a process is named differently by various

practitioners in terms of the particular method adopted. When the linking

process is predominantly in fruitive activities it is called karma-yoga, when it is

predominantly empirical it is called jïäna-yoga, and when it is predominantly

in a devotional relationship with the Supreme Lord it is called bhakti-yoga.

Bhakti-yoga, or Kåñëa consciousness, is the ultimate perfection of all yogas, as

will be explained in the next verse. The Lord has confirmed herein the

superiority of yoga, but He has not mentioned that it is better than bhakti-yoga.

Bhakti-yoga is full spiritual knowledge, and therefore nothing can excel it.

Asceticism without self-knowledge is imperfect. Empiric knowledge without

surrender to the Supreme Lord is also imperfect. And fruitive work without

Kåñëa consciousness is a waste of time. Therefore, the most highly praised form

of yoga performance mentioned here is bhakti-yoga, and this is still more

clearly explained in the next verse.

TEXT 47

YaaeiGaNaaMaiPa SaveRza& MaÓTaeNaaNTaraTMaNaa )

é[ÖavaN>aJaTae Yaae Maa& Sa Mae Yau¢-TaMaae MaTa" )) 47 ))

yoginäm api sarveñäà

mad-gatenäntar-ätmanä

çraddhävän bhajate yo mäà

sa me yuktatamo mataù

SYNONYMS

yoginäm—of yogés; api—also; sarveñäm—all types of; mat-gatena—abiding in

Me, always thinking of Me; antaù-ätmanä—within himself; çraddhä-vän—in

full faith; bhajate—renders transcendental loving service; yaù—one who;

mäm—to Me (the Supreme Lord); saù—he; me—by Me; yukta-tamaù—the

greatest yogé; mataù—is considered.

TRANSLATION

And of all yogés, the one with great faith who always abides in Me, thinks of

Me within himself, and renders transcendental loving service to Me—he is the

most intimately united with Me in yoga and is the highest of all. That is My

opinion.

PURPORT

The word bhajate is significant here. Bhajate has its root in the verb bhaj,

which is used when there is need of service. The English word “worship”

cannot be used in the same sense as bhaj. Worship means to adore, or to show

respect and honor to the worthy one. But service with love and faith is

especially meant for the Supreme Personality of Godhead. One can avoid

worshiping a respectable man or a demigod and may be called discourteous, but

one cannot avoid serving the Supreme Lord without being thoroughly

condemned. Every living entity is part and parcel of the Supreme Personality

of Godhead, and thus every living entity is intended to serve the Supreme

Lord by his own constitution. Failing to do this, he falls down. The

Bhägavatam

(11.5.3) confirms this as follows:

ya eñäà puruñaà säkñäd

ätma-prabhavam éçvaram

na bhajanty avajänanti

sthänäd bhrañöäù patanty adhaù

“Anyone who does not render service and neglects his duty unto the

primeval Lord, who is the source of all living entities, will certainly fall down

from his constitutional position.”

In this verse also the word bhajanti is used. Therefore, bhajanti is applicable

to the Supreme Lord only, whereas the word “worship” can be applied to

demigods or to any other common living entity. The word avajänanti, used in

this verse of Çrémad-Bhägavatam, is also found in the Bhagavad-gétä. Avajänanti

mäà müòhäù: “Only the fools and rascals deride the Supreme Personality of

Godhead, Lord Kåñëa.” Such fools take it upon themselves to write

commentaries on the Bhagavad-gétä without an attitude of service to the Lord.

Consequently they cannot properly distinguish between the word bhajanti and

the word “worship.”

The culmination of all kinds of yoga practices lies in bhakti yoga. All other

yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually

means bhakti-yoga; all other yogas are progressions toward the destination of

bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a

long way to self-realization. Karma-yoga, without fruitive results, is the

beginning of this path. When karma-yoga increases in knowledge and

renunciation, the stage is called jïäna-yoga. When jïäna-yoga increases in

meditation on the Supersoul by different physical processes, and the mind is

on Him, it is called añöäìga-yoga. And when one surpasses the añöäìga-yoga

and comes to the point of the Supreme Personality of Godhead Kåñëa, it is

called bhakti yoga, the culmination. Factually, bhakti-yoga is the ultimate goal,

but to analyze bhakti-yoga minutely one has to understand these other yogas.

The yogé who is progressive is therefore on the true path of eternal good

fortune. One who sticks to a particular point and does not make further

progress is called by that particular name: karma-yogé, jïäna-yogé or

dhyäna-yogé, räja-yogé, haöha-yogé, etc. If one is fortunate enough to come to the

point of bhakti-yoga, it is to be understood that he has surpassed all other yogas.

Therefore, to become Kåñëa conscious is the highest stage of yoga, just as,

when we speak of Himälayan, we refer to the world’s highest mountains, of

which the highest peak, Mount Everest, is considered to be the culmination.

It is by great fortune that one comes to Kåñëa consciousness on the path of

bhakti-yoga to become well situated according to the Vedic direction. The ideal

yogé concentrates his attention on Kåñëa, who is called Çyämasundara, who is

as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun,

whose dress is brilliant with jewels and whose body is flower-garlanded.

Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He

incarnates in different forms such as Räma, Nåsiàha, Varäha and Kåñëa, the

Supreme Personality of Godhead, and He descends like a human being, as the

son of mother Yaçodä, and He is known as Kåñëa, Govinda and Väsudeva. He

is the perfect child, husband, friend and master, and He is full with all

opulences and transcendental qualities. If one remains fully conscious of these

features of the Lord, he is called the highest yogi.

This stage of highest perfection in yoga can be attained only by bhakti-yoga,

as is confirmed in all Vedic literature:

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

“Only unto those great souls who have implicit faith in both the Lord and

the spiritual master are all the imports of Vedic knowledge automatically

revealed.” [ÇU 6.23(526)]

Bhaktir asya bhajanaà tad ihämutropädhi-nairäsyenämuñmin

manaù-kalpanam, etad eva naiñkarmyam. “Bhakti means devotional service to

the Lord which is free from desire for material profit, either in this life or in

the next. Devoid of such inclinations, one should fully absorb the mind in the

Supreme. That is the purpose of naiñkarmya.” (

Gopäla-täpané Upaniñad

1.15)

These are some of the means for performance of bhakti, or Kåñëa

consciousness, the highest perfectional stage of the yoga system.

Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Çrémad

Bhagavad-gétä in the matter of Dhyäna-yoga.

- CHAPTER 7 -

Knowledge of the Absolute

TEXT 1

é[q>aGavaNauvac

MaYYaaSa¢-MaNaa" PaaQaR YaaeGa& YauÅNMadaé[Ya" )

ASa&XaYa& SaMaGa]& Maa& YaQaa jaSYaiSa TaC^*<au )) 1 ))

çré-bhagavän uväca

mayy äsakta-manäù pärtha

yogaà yuïjan mad-äçrayaù

asaàçayaà samagraà mäà

yathä jïäsyasi tac chåëu

SYNONYMS

çré-bhagavän uväca—the Supreme Lord said; mayi—to Me;

äsakta-manäù—mind attached; pärtha—O son of Påthä;

yogam—self-realization; yuïjan—practicing; mat-äçrayaù—in consciousness of

Me (Kåñëa consciousness); asaàçayam—without doubt;

samagram—completely; mäm—Me; yathä—how; jïäsyasi—you can know;

tat—that; çåëu—try to hear.

TRANSLATION

The Supreme Personality of Godhead said: Now hear, O son of Påthä, how

by practicing yoga in full consciousness of Me, with mind attached to Me, you

can know Me in full, free from doubt.

PURPORT

In this Seventh Chapter of Bhagavad-gétä, the nature of Kåñëa

consciousness is fully described. Kåñëa is full in all opulences, and how He

manifests such opulences is described herein. Also, four kinds of fortunate

people who become attached to Kåñëa and four kinds of unfortunate people

who never take to Kåñëa are described in this chapter.

In the first six chapters of Bhagavad-gétä, the living entity has been

described as nonmaterial spirit soul capable of elevating himself to

self-realization by different types of yogas. At the end of the Sixth Chapter, it

has been clearly stated that the steady concentration of the mind upon Kåñëa,

or in other words Kåñëa consciousness, is the highest form of all yoga. By

concentrating one’s mind upon Kåñëa, one is able to know the Absolute Truth

completely, but not otherwise. Impersonal brahmajyoti or localized Paramätmä

realization is not perfect knowledge of the Absolute Truth, because it is

partial. Full and scientific knowledge is Kåñëa, and everything is revealed to

the person in Kåñëa consciousness. In complete Kåñëa consciousness one

knows that Kåñëa is ultimate knowledge beyond any doubts. Different types of

yoga are only steppingstones on the path of Kåñëa consciousness. One who

takes directly to Kåñëa consciousness automatically knows about brahmajyoti

and Paramätmä in full. By practice of Kåñëa consciousness yoga, one can know

everything in full—namely the Absolute Truth, the living entities, the

material nature, and their manifestations with paraphernalia.

One should therefore begin yoga practice as directed in the last verse of the

Sixth Chapter. Concentration of the mind upon Kåñëa the Supreme is made

possible by prescribed devotional service in nine different forms, of which

çravaëam is the first and most important. The Lord therefore says to Arjuna,

tac chåëu, or “Hear from Me.” No one can be a greater authority than Kåñëa,

and therefore by hearing from Him one receives the greatest opportunity to

become a perfectly Kåñëa conscious person. One has therefore to learn from

Kåñëa directly or from a pure devotee of Kåñëa—and not from a nondevotee

upstart, puffed up with academic education.

In the Çrémad-Bhägavatam this process of understanding Kåñëa, the

Supreme Personality of Godhead, the Absolute Truth, is described in the

Second Chapter of the First Canto as follows:

çåëvatäà sva-kathäù kåñëaù

puëya-çravaëa-kértanaù

hådy antaù-stho hy abhadräëi

vidhunoti suhåt satäm

nañöa-präyeñv abhadreñu

nityaà bhägavata-sevayä

bhagavaty uttama-çloke

bhaktir bhavati naiñöhiké

tadä rajas-tamo-bhäväù

käma-lobhädayaç ca ye

ceta etair anäviddhaà

sthitaà sattve prasédati

evaà prasanna-manaso

bhagavad-bhakti-yogataù

bhagavat-tattva-vijïänaà

mukta-saìgasya jäyate

bhidyate hådaya-granthiç

chidyante sarva-saàçayäù

kñéyante cäsya karmäëi

dåñöa evätmanéçvare

“To hear about Kåñëa from Vedic literatures, or to hear from Him directly

through the Bhagavad-gétä, is itself righteous activity. And for one who hears

about Kåñëa, Lord Kåñëa, who is dwelling in everyone’s heart, acts as a

best-wishing friend and purifies the devotee who constantly engages in

hearing of Him. In this way, a devotee naturally develops his dormant

transcendental knowledge. As he hears more about Kåñëa from the

Bhägavatam and from the devotees, he becomes fixed in the devotional service

of the Lord. By development of devotional service one becomes freed from the

modes of passion and ignorance, and thus material lusts and avarice are

diminished. When these impurities are wiped away, the candidate remains

steady in his position of pure goodness, becomes enlivened by devotional

service and understands the science of God perfectly. Thus bhakti-yoga severs

the hard knot of material affection and enables one to come at once to the

stage of asaàçayaà-samagram, understanding of the Supreme Absolute Truth

Personality of Godhead.” (

Bhäg.

1.2.17–21)

Therefore only by hearing from Kåñëa or from His devotee in Kåñëa

consciousness can one understand the science of Kåñëa.

TEXT 2

jaNa& Tae_h& SaivjaNaiMad& v+YaaMYaXaezTa" )

YaJjaTva Naeh >aUYaae_NYaJjaTaVYaMaviXaZYaTae )) 2 ))

jïänaà te ’haà sa-vijïänam

idaà vakñyämy açeñataù

yaj jïätvä neha bhüyo ’nyaj

jïätavyam avaçiñyate

SYNONYMS

jïänam—phenomenal knowledge; te—unto you; aham—I; sa—with;

vijïänam—numinous knowledge; idam—this; vakñyämi—shall explain;

açeñataù—in full; yat—which; jïätvä—knowing; na—not; iha—in this world;

bhüyaù—further; anyat—anything more; jïätavyam—knowable;

avaçiñyate—remains.

TRANSLATION

I shall now declare unto you in full this knowledge, both phenomenal and

numinous. This being known, nothing further shall remain for you to know.

PURPORT

Complete knowledge includes knowledge of the phenomenal world, the

spirit behind it, and the source of both of them. This is transcendental

knowledge. The Lord wants to explain the above-mentioned system of

knowledge because Arjuna is Kåñëa’s confidential devotee and friend. In the

beginning of the Fourth Chapter this explanation was given by the Lord, and

it is again confirmed here: complete knowledge can be achieved only by the

devotee of the Lord in disciplic succession directly from the Lord. Therefore

one should be intelligent enough to know the source of all knowledge, who is

the cause of all causes and the only object for meditation in all types of yoga

practice. When the cause of all causes becomes known, then everything

knowable becomes known, and nothing remains unknown. The Vedas

(

Muëòaka Upaniñad

1.3) say, kasmin bhagavo vijïäte sarvam idaà vijïätaà

bhavati.

TEXT 3

MaNauZYaa<aa& Sahóezu k-iêÛTaiTa iSaÖYae )

YaTaTaaMaiPa iSaÖaNaa& k-iêNMaa& veita TatvTa" )) 3 ))

manuñyäëäà sahasreñu

kaçcid yatati siddhaye

yatatäm api siddhänäà

kaçcin mäà vetti tattvataù

SYNONYMS

manuñyäëäm—of men; sahasreñu—out of many thousands; kaçcit—someone;

yatati—endeavors; siddhaye—for perfection; yatatäm—of those so

endeavoring; api—indeed; siddhänäm—of those who have achieved

perfection; kaçcit—someone; mäm—Me; vetti—does know; tattvataù—in fact.

TRANSLATION

Out of many thousands among men, one may endeavor for perfection, and of

those who have achieved perfection, hardly one knows Me in truth.

PURPORT

There are various grades of men, and out of many thousands, one may be

sufficiently interested in transcendental realization to try to know what is the

self, what is the body, and what is the Absolute Truth. Generally mankind is

simply engaged in the animal propensities, namely eating, sleeping, defending

and mating, and hardly anyone is interested in transcendental knowledge. The

first six chapters of the Gétä are meant for those who are interested in

transcendental knowledge, in understanding the self, the Superself and the

process of realization by jïäna-yoga, dhyäna-yoga and discrimination of the self

from matter. However, Kåñëa can be known only by persons who are in Kåñëa

consciousness. Other transcendentalists may achieve impersonal Brahman

realization, for this is easier than understanding Kåñëa. Kåñëa is the Supreme

Person, but at the same time He is beyond the knowledge of Brahman and

Paramätmä. The yogés and jïänés are confused in their attempts to understand

Kåñëa. Although the greatest of the impersonalists, Çrépäda Çaìkaräcärya, has

admitted in his Gétä commentary that Kåñëa is the Supreme Personality of

Godhead, his followers do not accept Kåñëa as such, for it is very difficult to

know Kåñëa, even though one has transcendental realization of impersonal

Brahman.

Kåñëa is the Supreme Personality of Godhead, the cause of all causes, the

primeval Lord Govinda. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù/

anädir ädir govindaù sarva-käraëa-käraëam. It is very difficult for the

nondevotees to know Him. Although nondevotees declare that the path of

bhakti, or devotional service, is very easy, they cannot practice it. If the path of

bhakti is so easy, as the nondevotee class of men proclaim, then why do they

take up the difficult path? Actually the path of bhakti is not easy. The so-called

path of bhakti practiced by unauthorized persons without knowledge of bhakti

may be easy, but when it is practiced factually according to the rules and

regulations, the speculative scholars and philosophers fall away from the path.

Çréla Rüpa Gosvämé writes in his

Bhakti-rasämåta-sindhu

(1.2.101):

çruti-småti-puräëädi-

païcarätra-vidhià vinä

aikäntiké harer bhaktir

utpätäyaiva kalpate

“Devotional service of the Lord that ignores the authorized Vedic

literatures like the Upaniñads, Puräëas and Närada-païcarätra is simply an

unnecessary disturbance in society.”

It is not possible for the Brahman-realized impersonalist or the

Paramätmä-realized yogé to understand Kåñëa the Supreme Personality of

Godhead as the son of mother Yaçodä or the charioteer of Arjuna. Even the

great demigods are sometimes confused about Kåñëa (muhyanti yat sürayaù).

Mäà tu veda na kaçcana: “No one knows Me as I am,” the Lord says. And if

one does know Him, then sa mahätmä su-durlabhaù. “Such a great soul is very

rare.” Therefore unless one practices devotional service to the Lord, one

cannot know Kåñëa as He is (tattvataù), even though one is a great scholar or

philosopher. Only the pure devotees can know something of the inconceivable

transcendental qualities in Kåñëa, in the cause of all causes, in His

omnipotence and opulence, and in His wealth, fame, strength, beauty,

knowledge and renunciation, because Kåñëa is benevolently inclined to His

devotees. He is the last word in Brahman realization, and the devotees alone

can realize Him as He is. Therefore it is said:

ataù çré-kåñëa-nämädi

na bhaved grähyam indriyaiù

sevonmukhe hi jihvädau

svayam eva sphuraty adaù

“No one can understand Kåñëa as He is by the blunt material senses. But He

reveals Himself to the devotees, being pleased with them for their

transcendental loving service unto Him.” (

Bhakti-rasämåta-sindhu

1.2.234)

TEXT 4

>aUiMaraPaae_Nal/ae vaYau" %& MaNaae buiÖrev c )

Ahªar wTaqYa& Mae i>aàa Pa[k*-iTaríDaa )) 4 ))

bhümir äpo ’nalo väyuù

khaà mano buddhir eva ca

ahaìkära itéyaà me

bhinnä prakåtir añöadhä

SYNONYMS

bhümiù—earth; äpaù—water; analaù—fire; väyuù—air; kham—ether;

manaù—mind; buddhiù—intelligence; eva—certainly; ca—and;

ahaìkäraù—false ego; iti—thus; iyam—all these; me—My; bhinnä—separated;

prakåtiù—energies; añöadhä—eightfold.

TRANSLATION

Earth, water, fire, air, ether, mind, intelligence and false ego—all together

these eight constitute My separated material energies.

PURPORT

The science of God analyzes the constitutional position of God and His

diverse energies. Material nature is called prakåti, or the energy of the Lord in

His different puruña incarnations (expansions) as described in the

Sätvata-tantra:

viñëos tu tréëi rüpäëi

puruñäkhyäny atho viduù

ekaà tu mahataù srañöå

dvitéyaà tv aëòa-saàsthitam

tåtéyaà sarva-bhüta-sthaà

täni jïätvä vimucyate

“For material creation, Lord Kåñëa’s plenary expansion assumes three

Viñëus. The first one, Mahä-Viñëu, creates the total material energy, known as

the mahat-tattva. The second, Garbhodakaçäyé Viñëu, enters into all the

universes to create diversities in each of them. The third, Kñérodakaçäyé Viñëu,

is diffused as the all-pervading Supersoul in all the universes and is known as

Paramätmä. He is present even within the atoms. Anyone who knows these

three Viñëus can be liberated from material entanglement.”

This material world is a temporary manifestation of one of the energies of

the Lord. All the activities of the material world are directed by these three

Viñëu expansions of Lord Kåñëa. These puruñas are called incarnations.

Generally one who does not know the science of God (Kåñëa) assumes that

this material world is for the enjoyment of the living entities and that the

living entities are the puruñas—the causes, controllers and enjoyers of the

material energy. According to Bhagavad-gétä this atheistic conclusion is false.

In the verse under discussion it is stated that Kåñëa is the original cause of the

material manifestation. Çrémad-Bhägavatam also confirms this. The ingredients

of the material manifestation are separated energies of the Lord. Even the

brahmajyoti, which is the ultimate goal of the impersonalists, is a spiritual

energy manifested in the spiritual sky. There are no spiritual diversities in the

brahmajyoti as there are in the Vaikuëöhalokas, and the impersonalist accepts

this brahmajyoti as the ultimate eternal goal. The Paramätmä manifestation is

also a temporary all-pervasive aspect of the Kñérodakaçäyé Viñëu. The

Paramätmä manifestation is not eternal in the spiritual world. Therefore the

factual Absolute Truth is the Supreme Personality of Godhead Kåñëa. He is

the complete energetic person, and He possesses different separated and

internal energies.

In the material energy, the principal manifestations are eight, as above

mentioned. Out of these, the first five manifestations, namely earth, water,

fire, air and sky, are called the five gigantic creations or the gross creations,

within which the five sense objects are included. They are the manifestations

of physical sound, touch, form, taste and smell. Material science comprises

these ten items and nothing more. But the other three items, namely mind,

intelligence and false ego, are neglected by the materialists. Philosophers who

deal with mental activities are also not perfect in knowledge because they do

not know the ultimate source, Kåñëa. The false ego—“I am,” and “It is mine,

which constitute the basic principle of material existence—includes ten sense

organs for material activities. Intelligence refers to the total material creation,

called the mahat-tattva. Therefore from the eight separated energies of the

Lord are manifest the twenty-four elements of the material world, which are

the subject matter of Säìkhya atheistic philosophy; they are originally

offshoots from Kåñëa’s energies and are separated from Him, but atheistic

Säìkhya philosophers with a poor fund of knowledge do not know Kåñëa as

the cause of all causes. The subject matter for discussion in the Säìkhya

philosophy is only the manifestation of the external energy of Kåñëa, as it is

described in the Bhagavad-gétä.

TEXT 5

APareYaiMaTaSTvNYaa& Pa[k*-iTa& iviÖ Mae ParaMa( )

Jaqv>aUTaa& Mahabahae YaYaed& DaaYaRTae JaGaTa( )) 5 ))

apareyam itas tv anyäà

prakåtià viddhi me paräm

jéva-bhütäà mahä-bäho

yayedaà dhäryate jagat

SYNONYMS

aparä—inferior; iyam—this; itaù—besides this; tu—but; anyäm—another;

prakåtim—energy; viddhi—just try to understand; me—My; paräm—superior;

jéva-bhütäm—comprising the living entities; mahä-bäho—O mighty-armed

one; yayä—by whom; idam—this; dhäryate—is utilized or exploited; jagat—the

material world.

TRANSLATION

Besides these, O mighty-armed Arjuna, there is another, superior energy of

Mine, which comprises the living entities who are exploiting the resources of

this material, inferior nature.

PURPORT

Here it is clearly mentioned that living entities belong to the superior

nature (or energy) of the Supreme Lord. The inferior energy is matter

manifested in different elements, namely earth, water, fire, air, ether, mind,

intelligence and false ego. Both forms of material nature, namely gross (earth,

etc.) and subtle (mind, etc.), are products of the inferior energy. The living

entities, who are exploiting these inferior energies for different purposes, are

the superior energy of the Supreme Lord, and it is due to this energy that the

entire material world functions. The cosmic manifestation has no power to act

unless it is moved by the superior energy, the living entity. Energies are always

controlled by the energetic, and therefore the living entities are always

controlled by the Lord—they have no independent existence. They are never

equally powerful, as unintelligent men think. The distinction between the

living entities and the Lord is described in

Çrémad-Bhägavatam

(10.87.30) as

follows:

aparimitä dhruväs tanu-bhåto yadi sarva-gatäs

tarhi na çäsyateti niyamo dhruva netarathä

ajani ca yan-mayaà tad avimucya niyantå bhavet

samam anujänatäà yad amataà mata-duñöatayä

“O Supreme Eternal! If the embodied living entities were eternal and

all-pervading like You, then they would not be under Your control. But if the

living entities are accepted as minute energies of Your Lordship, then they are

at once subject to Your supreme control. Therefore real liberation entails

surrender by the living entities to Your control, and that surrender will make

them happy. In that constitutional position only can they be controllers.

Therefore, men with limited knowledge who advocate the monistic theory that

God and the living entities are equal in all respects are actually guided by a

faulty and polluted opinion.”

The Supreme Lord, Kåñëa, is the only controller, and all living entities are

controlled by Him. These living entities are His superior energy because the

quality of their existence is one and the same with the Supreme, but they are

never equal to the Lord in quantity of power. While exploiting the gross and

subtle inferior energy (matter), the superior energy (the living entity) forgets

his real spiritual mind and intelligence. This forgetfulness is due to the

influence of matter upon the living entity. But when the living entity becomes

free from the influence of the illusory material energy, he attains the stage

called mukti, or liberation. The false ego, under the influence of material

illusion, thinks, “I am matter, and material acquisitions are mine.” His actual

position is realized when he is liberated from all material ideas, including the

conception of his becoming one in all respects with God. Therefore one may

conclude that the Gétä confirms the living entity to be only one of the

multi-energies of Kåñëa; and when this energy is freed from material

contamination, it becomes fully Kåñëa conscious, or liberated.

TEXT 6

WTaÛaeNaqiNa >aUTaaiNa SavaR<aqTYauPaDaarYa )

Ah& k*-TòSYa JaGaTa" Pa[>av" Pa[l/YaSTaQaa )) 6 ))

etad-yonéni bhütäni

sarväëéty upadhäraya

ahaà kåtsnasya jagataù

prabhavaù pralayas tathä

SYNONYMS

etat—these two natures; yonéni—whose source of birth; bhütäni—everything

created; sarväëi—all; iti—thus; upadhäraya—know; aham—I;

kåtsnasya—all-inclusive; jagataù—of the world; prabhavaù—the source of

manifestation; pralayaù—annihilation; tathä—as well as.

TRANSLATION

All created beings have their source in these two natures. Of all that is

material and all that is spiritual in this world, know for certain that I am both

the origin and the dissolution.

PURPORT

Everything that exists is a product of matter and spirit. Spirit is the basic

field of creation, and matter is created by spirit. Spirit is not created at a

certain stage of material development. Rather, this material world is

manifested only on the basis of spiritual energy. This material body is

developed because spirit is present within matter; a child grows gradually to

boyhood and then to manhood because that superior energy, spirit soul, is

present. Similarly, the entire cosmic manifestation of the gigantic universe is

developed because of the presence of the Supersoul, Viñëu. Therefore spirit

and matter, which combine to manifest this gigantic universal form, are

originally two energies of the Lord, and consequently the Lord is the original

cause of everything. A fragmental part and parcel of the Lord, namely the

living entity, may be the cause of a big skyscraper, a big factory, or even a big

city, but he cannot be the cause of a big universe. The cause of the big universe

is the big soul, or the Supersoul. And Kåñëa, the Supreme, is the cause of both

the big and small souls. Therefore He is the original cause of all causes. This is

confirmed in the

Kaöha Upaniñad

(2.2.13). Nityo nityänäà cetanaç cetanänäm.

TEXT 7

Mata" ParTar& NaaNYaiTk-iÄdiSTa DaNaÅYa )

MaiYa SavRiMad& Pa[aeTa& SaU}ae Mai<aGa<aa wv )) 7 ))

mattaù parataraà nänyat

kiïcid asti dhanaïjaya

mayi sarvam idaà protaà

sütre maëi-gaëä iva

SYNONYMS

mattaù—beyond Me; para-taram—superior; na—not; anyat kiïcit—anything

else; asti—there is; dhanaïjaya—O conqueror of wealth; mayi—in Me;

sarvam—all that be; idam—which we see; protam—is strung; sütre—on a

thread; maëi-gaëäù—pearls; iva—like.

TRANSLATION

O conqueror of wealth, there is no truth superior to Me. Everything rests

upon Me, as pearls are strung on a thread.

PURPORT

There is a common controversy over whether the Supreme Absolute Truth

is personal or impersonal. As far as Bhagavad-gétä is concerned, the Absolute

Truth is the Personality of Godhead, Çré Kåñëa, and this is confirmed in every

step. In this verse, in particular, it is stressed that the Absolute Truth is a

person. That the Personality of Godhead is the Supreme Absolute Truth is also

the affirmation of the Brahma-saàhitä: éçvaraù paramaù kåñëaù

sac-cid-änanda-vigrahaù; that is, the Supreme Absolute Truth Personality of

Godhead is Lord Kåñëa, who is the primeval Lord, the reservoir of all pleasure,

Govinda, and the eternal form of complete bliss and knowledge. These

authorities leave no doubt that the Absolute Truth is the Supreme Person, the

cause of all causes. The impersonalist, however, argues on the strength of the

Vedic version given in the

Çvetäçvatara Upaniñad

(3.10): tato yad uttarataraà

tad arüpam anämayam/ ya etad vidur amåtäs te bhavanti athetare duùkham

eväpiyanti. “In the material world Brahmä, the primeval living entity within

the universe, is understood to be the supreme amongst the demigods, human

beings and lower animals. But beyond Brahmä there is the Transcendence,

who has no material form and is free from all material contaminations.

Anyone who can know Him also becomes transcendental, but those who do

not know Him suffer the miseries of the material world.”

The impersonalist puts more stress on the word arüpam. But this arüpam is

not impersonal. It indicates the transcendental form of eternity, bliss and

knowledge as described in the Brahma-saàhitä quoted above. Other verses in

the

Çvetäçvatara Upaniñad

(3.8–9) substantiate this as follows:

vedäham etaà puruñaà mahäntam

äditya-varëaà tamasaù parastät

tam eva viditväti måtyum eti

nänyaù panthä vidyate ’yanäya

yasmät paraà näparam asti kiïcid

yasmän näëéyo no jyäyo ’sti kiïcit

våkña iva stabdho divi tiñöhaty ekas

tenedaà pürëaà puruñeëa sarvam

“I know that Supreme Personality of Godhead who is transcendental to all

material conceptions of darkness. Only he who knows Him can transcend the

bonds of birth and death. There is no way for liberation other than this

knowledge of that Supreme Person.

“There is no truth superior to that Supreme Person, because He is the

supermost. He is smaller than the smallest, and He is greater than the greatest.

He is situated as a silent tree, and He illumines the transcendental sky, and as

a tree spreads its roots, He spreads His extensive energies.”

From these verses one concludes that the Supreme Absolute Truth is the

Supreme Personality of Godhead, who is all-pervading by His multi-energies,

both material and spiritual.

TEXT 8

rSaae_hMaPSau k-aENTaeYa Pa[>aaiSMa XaiXaSaUYaRYaae" )

Pa[<av" SavRvedezu XaBd" %e PaaEåz& Na*zu )) 8 ))

raso ’ham apsu kaunteya

prabhäsmi çaçi-süryayoù

praëavaù sarva-vedeñu

çabdaù khe pauruñaà nåñu

SYNONYMS

rasaù—taste; aham—I; apsu—in water; kaunteya—O son of Kunté;

prabhä—the light; asmi—I am; çaçi-süryayoù—of the moon and the sun;

praëavaù—the three letters a-u-m; sarva—in all; vedeñu—the Vedas;

çabdaù—sound vibration; khe—in the ether; pauruñam—ability; nåñu—in

men.

TRANSLATION

O son of Kunté, I am the taste of water, the light of the sun and the moon,

the syllable oà in the Vedic mantras; I am the sound in ether and ability in

man.

PURPORT

This verse explains how the Lord is all-pervasive by His diverse material

and spiritual energies. The Supreme Lord can be preliminarily perceived by

His different energies, and in this way He is realized impersonally. As the

demigod in the sun is a person and is perceived by his all-pervading energy, the

sunshine, so the Lord, although in His eternal abode, is perceived by His

all-pervading diffusive energies. The taste of water is the active principle of

water. No one likes to drink sea water, because the pure taste of water is mixed

with salt. Attraction for water depends on the purity of the taste, and this pure

taste is one of the energies of the Lord. The impersonalist perceives the

presence of the Lord in water by its taste, and the personalist also glorifies the

Lord for His kindly supplying tasty water to quench man’s thirst. That is the

way of perceiving the Supreme. Practically speaking, there is no conflict

between personalism and impersonalism. One who knows God knows that the

impersonal conception and personal conception are simultaneously present in

everything and that there is no contradiction. Therefore Lord Caitanya

established His sublime doctrine: acintya

bheda-and-abheda-tattva—simultaneous oneness and difference.

The light of the sun and the moon is also originally emanating from the

brahmajyoti, which is the impersonal effulgence of the Lord. And praëava, or

the oàkära transcendental sound in the beginning of every Vedic hymn,

addresses the Supreme Lord. Because the impersonalists are very much afraid

of addressing the Supreme Lord Kåñëa by His innumerable names, they prefer

to vibrate the transcendental sound oàkära. But they do not realize that

oàkära is the sound representation of Kåñëa. The jurisdiction of Kåñëa

consciousness extends everywhere, and one who knows Kåñëa consciousness is

blessed. Those who do not know Kåñëa are in illusion, and so knowledge of

Kåñëa is liberation, and ignorance of Him is bondage.

TEXT 9

Pau<Yaae GaNDa" Pa*iQaVYaa& c TaeJaêaiSMa iv>aavSaaE )

JaqvNa& SavR>aUTaezu TaPaêaiSMa TaPaiSvzu )) 9 ))

puëyo gandhaù påthivyäà ca

tejaç cäsmi vibhävasau

jévanaà sarva-bhüteñu

tapaç cäsmi tapasviñu

SYNONYMS

puëyaù—original; gandhaù—fragrance; påthivyäm—in the earth; ca—also;

tejaù—heat; ca—also; asmi—I am; vibhävasau—in the fire; jévanam—life;

sarva—in all; bhüteñu—living entities; tapaù—penance; ca—also; asmi—I am;

tapasviñu—in those who practice penance.

TRANSLATION

I am the original fragrance of the earth, and I am the heat in fire. I am the

life of all that lives, and I am the penances of all ascetics.

PURPORT

Puëya means that which is not decomposed; puëya is original. Everything in

the material world has a certain flavor or fragrance, as the flavor and fragrance

in a flower, or in the earth, in water, in fire, in air, etc. The uncontaminated

flavor, the original flavor, which permeates everything, is Kåñëa. Similarly,

everything has a particular original taste, and this taste can be changed by the

mixture of chemicals. So everything original has some smell, some fragrance,

and some taste. Vibhävasu means fire. Without fire we cannot run factories, we

cannot cook, etc., and that fire is Kåñëa. The heat in the fire is Kåñëa.

According to Vedic medicine, indigestion is due to a low temperature in the

belly. So even for digestion fire is needed. In Kåñëa consciousness we become

aware that earth, water, fire, air and every active principle, all chemicals and

all material elements are due to Kåñëa. The duration of man’s life is also due to

Kåñëa. Therefore by the grace of Kåñëa, man can prolong his life or diminish

it. So Kåñëa consciousness is active in every sphere.

TEXT 10

bqJa& Maa& SavR>aUTaaNaa& iviÖ PaaQaR SaNaaTaNaMa( )

buiÖbuRiÖMaTaaMaiSMa TaeJaSTaeJaiSvNaaMahMa( )) 10 ))

béjaà mäà sarva-bhütänäà

viddhi pärtha sanätanam

buddhir buddhimatäm asmi

tejas tejasvinäm aham

SYNONYMS

béjam—the seed; mäm—Me; sarva-bhütänäm—of all living entities;

viddhi—try to understand; pärtha—O son of Påthä; sanätanam—original,

eternal; buddhiù—intelligence; buddhi-matäm—of the intelligent; asmi—I am;

tejaù—prowess; tejasvinäm—of the powerful; aham—I am.

TRANSLATION

O son of Påthä, know that I am the original seed of all existences, the

intelligence of the intelligent, and the prowess of all powerful men.

PURPORT

Béjam means seed; Kåñëa is the seed of everything. There are various living

entities, movable and inert. Birds, beasts, men and many other living creatures

are moving living entities; trees and plants, however, are inert—they cannot

move, but only stand. Every entity is contained within the scope of 8,400,000

species of life; some of them are moving and some of them are inert. In all

cases, however, the seed of their life is Kåñëa. As stated in Vedic literature,

Brahman, or the Supreme Absolute Truth, is that from which everything is

emanating. Kåñëa is Parabrahman, the Supreme Spirit. Brahman is impersonal

and Parabrahman is personal. Impersonal Brahman is situated in the personal

aspect—that is stated in Bhagavad-gétä. Therefore, originally, Kåñëa is the

source of everything. He is the root. As the root of a tree maintains the whole

tree, Kåñëa, being the original root of all things, maintains everything in this

material manifestation. This is also confirmed in the Vedic literature (

Kaöha

Upaniñad

2.2.13):

nityo nityänäà cetanaç cetanänäm

eko bahünäà yo vidadhäti kämän

He is the prime eternal among all eternals. He is the supreme living entity

of all living entities, and He alone is maintaining all life. One cannot do

anything without intelligence, and Kåñëa also says that He is the root of all

intelligence. Unless a person is intelligent he cannot understand the Supreme

Personality of Godhead, Kåñëa.

TEXT 11

bl&/ bl/vTaa& cah& k-aMaraGaivviJaRTaMa( )

DaMaaRivåÖae >aUTaezu k-aMaae_iSMa >arTazR>a )) 11 ))

balaà balavatäà cähaà

käma-räga-vivarjitam

dharmäviruddho bhüteñu

kämo ’smi bharatarñabha

SYNONYMS

balam—strength; bala-vatäm—of the strong; ca—and; aham—I am;

käma—passion; räga—and attachment; vivarjitam—devoid of;

dharma-aviruddhaù—not against religious principles; bhüteñu—in all beings;

kämaù—sex life; asmi—I am; bharata-åñabha—O lord of the Bhäratas.

TRANSLATION

I am the strength of the strong, devoid of passion and desire. I am sex life

which is not contrary to religious principles, O lord of the Bhäratas [Arjuna].

PURPORT

The strong man’s strength should be applied to protect the weak, not for

personal aggression. Similarly, sex life, according to religious principles

(dharma), should be for the propagation of children, not otherwise. The

responsibility of parents is then to make their offspring Kåñëa conscious.

TEXT 12

Yae cEv Saaitvk-a >aava raJaSaaSTaaMaSaaê Yae )

Mata WveiTa TaaiNviÖ Na Tvh& Taezu Tae MaiYa )) 12 ))

ye caiva sättvikä bhävä

räjasäs tämasäç ca ye

matta eveti tän viddhi

na tv ahaà teñu te mayi

SYNONYMS

ye—all which; ca—and; eva—certainly; sättvikäù—in goodness;

bhäväù—states of being; räjasäù—in the mode of passion; tämasäù—in the

mode of ignorance; ca—also; ye—all which; mattaù—from Me; eva—certainly;

iti—thus; tän—those; viddhi—try to know; na—not; tu—but; aham—I;

teñu—in them; te—they; mayi—in Me.

TRANSLATION

Know that all states of being—be they of goodness, passion or

ignorance—are manifested by My energy. I am, in one sense, everything, but I

am independent. I am not under the modes of material nature, for they, on the

contrary, are within Me.

PURPORT

All material activities in the world are being conducted under the three

modes of material nature. Although these material modes of nature are

emanations from the Supreme Lord, Kåñëa, He is not subject to them. For

instance, under the state laws one may be punished, but the king, the

lawmaker, is not subject to that law. Similarly, all the modes of material

nature—goodness, passion and ignorance—are emanations from the Supreme

Lord, Kåñëa, but Kåñëa is not subject to material nature. Therefore He is

nirguëa, which means that these guëas, or modes, although issuing from Him,

do not affect Him. That is one of the special characteristics of Bhagavän, or

the Supreme Personality of Godhead.

TEXT 13

i}ai>aGauR<aMaYaE>aaRvErei>a" SavRiMad& JaGaTa( )

MaaeihTa& Naai>aJaaNaaiTa MaaMae>Ya" ParMaVYaYaMa( )) 13 ))

tribhir guëa-mayair bhävair

ebhiù sarvam idaà jagat

mohitaà näbhijänäti

mäm ebhyaù param avyayam

SYNONYMS

tribhiù—three; guëa-mayaiù—consisting of the guëas; bhävaiù—by the states

of being; ebhiù—all these; sarvam—whole; idam—this; jagat—universe;

mohitam—deluded; na abhijänäti—does not know; mäm—Me; ebhyaù—above

these; param—the Supreme; avyayam—inexhaustible.

TRANSLATION

Deluded by the three modes [goodness, passion and ignorance], the whole

world does not know Me, who am above the modes and inexhaustible.

PURPORT

The whole world is enchanted by three modes of material nature. Those

who are bewildered by these three modes cannot understand that

transcendental to this material nature is the Supreme Lord, Kåñëa.

Every living entity under the influence of material nature has a particular

type of body and a particular type of psychological and biological activities

accordingly. There are four classes of men functioning in the three material

modes of nature. Those who are purely in the mode of goodness are called

brähmaëas. Those who are purely in the mode of passion are called kñatriyas.

Those who are in the modes of both passion and ignorance are called vaiçyas.

Those who are completely in ignorance are called çüdras. And those who are

less than that are animals or animal life. However, these designations are not

permanent. I may either be a brähmaëa, kñatriya. vaiçya or whatever—in any

case, this life is temporary. But although life is temporary and we do not know

what we are going to be in the next life, by the spell of this illusory energy we

consider ourselves in terms of this bodily conception of life, and we thus think

that we are American, Indian, Russian, or brähmaëa. Hindu, Muslim, etc. And

if we become entangled with the modes of material nature, then we forget the

Supreme Personality of Godhead who is behind all these modes. So Lord Kåñëa

says that living entities deluded by these three modes of nature do not

understand that behind the material background is the Supreme Personality of

Godhead.

There are many different kinds of living entities—human beings, demigods,

animals, etc.—and each and every one of them is under the influence of

material nature, and all of them have forgotten the transcendent Personality

of Godhead. Those who are in the modes of passion and ignorance, and even

those who are in the mode of goodness, cannot go beyond the impersonal

Brahman conception of the Absolute Truth. They are bewildered before the

Supreme Lord in His personal feature, which possesses all beauty, opulence,

knowledge, strength, fame and renunciation. When even those who are in

goodness cannot understand, what hope is there for those in passion and

ignorance? Kåñëa consciousness is transcendental to all these three modes of

material nature, and those who are truly established in Kåñëa consciousness

are actually liberated.

TEXT 14

dEvq ùeza Gau<aMaYaq MaMa MaaYaa durTYaYaa )

MaaMaev Yae Pa[PaÛNTae MaaYaaMaeTaa& TariNTa Tae )) 14 ))

daivé hy eñä guëa-mayé

mama mäyä duratyayä

mäm eva ye prapadyante

mäyäm etäà taranti te

SYNONYMS

daivé—transcendental; hi—certainly; eñä—this; guëa-mayé—consisting of the

three modes of material nature; mama—My; mäyä—energy; duratyayä—very

difficult to overcome; mäm—unto Me; eva—certainly; ye—those who;

prapadyante—surrender; mäyäm etäm—this illusory energy;

taranti—overcome; te—they.

TRANSLATION

This divine energy of Mine, consisting of the three modes of material nature,

is difficult to overcome. But those who have surrendered unto Me can easily

cross beyond it.

PURPORT

The Supreme Personality of Godhead has innumerable energies, and all

these energies are divine. Although the living entities are part of His energies

and are therefore divine, due to contact with material energy their original

superior power is covered. Being thus covered by material energy, one cannot

possibly overcome its influence. As previously stated, both the material and

spiritual natures, being emanations from the Supreme Personality of Godhead,

are eternal. The living entities belong to the eternal superior nature of the

Lord, but due to contamination by the inferior nature, matter, their illusion is

also eternal. The conditioned soul is therefore called nitya-baddha, or eternally

conditioned. No one can trace out the history of his becoming conditioned at a

certain date in material history. Consequently, his release from the clutches of

material nature is very difficult, even though that material nature is an

inferior energy, because material energy is ultimately conducted by the

supreme will, which the living entity cannot overcome. Inferior, material

nature is defined herein as divine nature due to its divine connection and

movement by the divine will. Being conducted by divine will, material nature,

although inferior, acts so wonderfully in the construction and destruction of

the cosmic manifestation. The Vedas confirm this as follows: mäyäà tu

prakåtià vidyän mäyinaà tu maheçvaram. “Although mäyä [illusion] is false or

temporary, the background of mäyä is the supreme magician, the Personality of

Godhead, who is Maheçvara, the supreme controller.” (

Çvetäçvatara Upaniñad

4.10)

Another meaning of guëa is rope; it is to be understood that the

conditioned soul is tightly tied by the ropes of illusion. A man bound by the

hands and feet cannot free himself—he must be helped by a person who is

unbound. Because the bound cannot help the bound, the rescuer must be

liberated. Therefore, only Lord Kåñëa, or His bona fide representative the

spiritual master, can release the conditioned soul. Without such superior help,

one cannot be freed from the bondage of material nature. Devotional service,

or Kåñëa consciousness, can help one gain such release. Kåñëa, being the Lord

of illusory energy, can order this insurmountable energy to release the

conditioned soul. He orders this release out of His causeless mercy on the

surrendered soul and out of His paternal affection for the living entity, who is

originally a beloved son of the Lord. Therefore surrender unto the lotus feet of

the Lord is the only means to get free from the clutches of the stringent

material nature.

The words mäm eva are also significant. Mäm means unto Kåñëa (Viñëu)

only, and not Brahmä or Çiva. Although Brahmä and Çiva are greatly elevated

and are almost on the level of Viñëu, it is not possible for such incarnations of

rajo-guëa (passion) and tamo-guëa (ignorance) to release the conditioned soul

from the clutches of mäyä. In other words, both Brahmä and Çiva are also

under the influence of mäyä. Only Viñëu is the master of mäyä; therefore He

alone can give release to the conditioned soul. The Vedas (

Çvetäçvatara

Upaniñad

3.8) confirm this in the phrase tam eva viditvä. or “Freedom is

possible only by understanding Kåñëa.” Even Lord Çiva affirms that liberation

can be achieved only by the mercy of Viñëu. Lord Çiva says, mukti-pradätä

sarveñäà viñëur eva na saàçayaù: “There is no doubt that Viñëu is the deliverer

of liberation for everyone.”

TEXT 15

Na Maa& duZk*-iTaNaae MaU!a" Pa[PaÛNTae NaraDaMaa" )

MaaYaYaaPaôTajaNaa AaSaur& >aavMaaié[Taa" )) 15 ))

na mäà duñkåtino müòhäù

prapadyante narädhamäù

mäyayäpahåta-jïänä

äsuraà bhävam äçritäù

SYNONYMS

na—not; mäm—unto Me; duñkåtinaù—miscreants; müòhäù—foolish;

prapadyante—surrender; nara-adhamäù—lowest among mankind; mäyayä—by

the illusory energy; apahåta—stolen; jïänäù—whose knowledge;

äsuram—demonic; bhävam—nature; äçritäù—accepting.

TRANSLATION

Those miscreants who are grossly foolish, who are lowest among mankind,

whose knowledge is stolen by illusion, and who partake of the atheistic nature

of demons do not surrender unto Me.

PURPORT

It is said in Bhagavad-gétä that simply by surrendering oneself unto the lotus

feet of the Supreme Personality Kåñëa one can surmount the stringent laws of

material nature. At this point a question arises: How is it that educated

philosophers, scientists, businessmen, administrators and all the leaders of

ordinary men do not surrender to the lotus feet of Çré Kåñëa, the all-powerful

Personality of Godhead? Mukti, or liberation from the laws of material nature,

is sought by the leaders of mankind in different ways and with great plans and

perseverance for a great many years and births. But if that liberation is possible

by simply surrendering unto the lotus feet of the Supreme Personality of

Godhead, then why don’t these intelligent and hard-working leaders adopt this

simple method?

The Gétä answers this question very frankly. Those really learned leaders of

society like Brahmä, Çiva, Kapila, the Kumäras, Manu, Vyäsa, Devala, Asita,

Janaka, Prahläda, Bali, and later on Madhväcärya, Rämänujäcärya, Çré

Caitanya and many others—who are faithful philosophers, politicians,

educators, scientists, etc.—surrender to the lotus feet of the Supreme Person,

the all-powerful authority. Those who are not actually philosophers, scientists,

educators, administrators, etc., but who pose themselves as such for material

gain, do not accept the plan or path of the Supreme Lord. They have no idea

of God; they simply manufacture their own worldly plans and consequently

complicate the problems of material existence in their vain attempts to solve

them. Because material energy (nature) is so powerful, it can resist the

unauthorized plans of the atheists and baffle the knowledge of “planning

commissions.”

The atheistic planmakers are described herein by the word duñkåtinaù, or

“miscreants.” Kåté means one who has performed meritorious work. The atheist

planmaker is sometimes very intelligent and meritorious also, because any

gigantic plan, good or bad, must take intelligence to execute. But because the

atheist’s brain is improperly utilized in opposing the plan of the Supreme Lord,

the atheistic planmaker is called duñkåté. which indicates that his intelligence

and efforts are misdirected.

In the Gétä it is clearly mentioned that material energy works fully under

the direction of the Supreme Lord. It has no independent authority. It works

as the shadow moves, in accordance with the movements of the object. But

still material energy is very powerful, and the atheist, due to his godless

temperament, cannot know how it works; nor can he know the plan of the

Supreme Lord. Under illusion and the modes of passion and ignorance, all his

plans are baffled, as in the case of Hiraëyakaçipu and Rävaëa, whose plans

were smashed to dust although they were both materially learned as scientists,

philosophers, administrators and educators. These duñkåtinas, or miscreants,

are of four different patterns, as outlined below.

(1) The müòhas are those who are grossly foolish, like hardworking beasts of

burden. They want to enjoy the fruits of their labor by themselves, and so do

not want to part with them for the Supreme. The typical example of the beast

of burden is the ass. This humble beast is made to work very hard by his

master. The ass does not really know for whom he works so hard day and night.

He remains satisfied by filling his stomach with a bundle of grass, sleeping for a

while under fear of being beaten by his master, and satisfying his sex appetite

at the risk of being repeatedly kicked by the opposite party. The ass sings

poetry and philosophy sometimes, but this braying sound only disturbs others.

This is the position of the foolish fruitive worker who does not know for whom

he should work. He does not know that karma (action) is meant for yajïa

(sacrifice).

Most often, those who work very hard day and night to clear the burden of

self-created duties say that they have no time to hear of the immortality of the

living being. To such müòhas, material gains, which are destructible, are life’s

all in all—despite the fact that the müòhas enjoy only a very small fraction of

the fruit of labor. Sometimes they spend sleepless days and nights for fruitive

gain, and although they may have ulcers or indigestion, they are satisfied with

practically no food; they are simply absorbed in working hard day and night for

the benefit of illusory masters. Ignorant of their real master, the foolish

workers waste their valuable time serving mammon. Unfortunately, they never

surrender to the supreme master of all masters, nor do they take time to hear of

Him from the proper sources. The swine who eat the night soil do not care to

accept sweetmeats made of sugar and ghee. Similarly, the foolish worker will

untiringly continue to hear of the sense-enjoyable tidings of the flickering

mundane world, but will have very little time to hear about the eternal living

force that moves the material world.

(2) Another class of duñkåté, or miscreant, is called the narädhama, or the

lowest of mankind. Nara means human being, and adhama means the lowest.

Out of the 8,400,000 different species of living beings, there are 400,000

human species. Out of these there are numerous lower forms of human life

that are mostly uncivilized. The civilized human beings are those who have

regulative principles of social, political and religious life. Those who are

socially and politically developed but who have no religious principles must be

considered narädhamas. Nor is religion without God religion, because the

purpose of following religious principles is to know the Supreme Truth and

man’s relation with Him. In the Gétä the Personality of Godhead clearly states

that there is no authority above Him and that He is the Supreme Truth. The

civilized form of human life is meant for man’s reviving the lost consciousness of

his eternal relation with the Supreme Truth, the Personality of Godhead Çré

Kåñëa, who is all-powerful. Whoever loses this chance is classified as a

narädhama. We get information from revealed scriptures that when the baby is

in the mother’s womb (an extremely uncomfortable situation) he prays to God

for deliverance and promises to worship Him alone as soon as he gets out. To

pray to God when he is in difficulty is a natural instinct in every living being

because he is eternally related with God. But after his deliverance, the child

forgets the difficulties of birth and forgets his deliverer also, being influenced

by mäyä, the illusory energy.

It is the duty of the guardians of children to revive the divine consciousness

dormant in them. The ten processes of reformatory ceremonies, as enjoined in

the Manu-småti. which is the guide to religious principles, are meant for

reviving God consciousness in the system of varëäçrama. However, no process

is strictly followed now in any part of the world, and therefore 99.9 percent of

the population is narädhama.

When the whole population becomes narädhama. naturally all their

so-called education is made null and void by the all-powerful energy of

physical nature. According to the standard of the Gétä, a learned man is he

who sees on equal terms the learned brähmaëa. the dog. the cow, the elephant

and the dog-eater. That is the vision of a true devotee. Çré Nityänanda Prabhu,

who is the incarnation of Godhead as divine master, delivered the typical

narädhamas. the brothers Jagäi and Mädhäi, and showed how the mercy of a

real devotee is bestowed upon the lowest of mankind. So the narädhama who is

condemned by the Personality of Godhead can again revive his spiritual

consciousness only by the mercy of a devotee.

Çré Caitanya Mahäprabhu, in propagating the bhägavata-dharma, or

activities of the devotees, has recommended that people submissively hear the

message of the Personality of Godhead. The essence of this message is

Bhagavad-gétä. The lowest amongst human beings can be delivered by this

submissive hearing process only, but unfortunately they even refuse to give an

aural reception to these messages, and what to speak of surrendering to the will

of the Supreme Lord? Narädhamas, or the lowest of mankind, will fully neglect

the prime duty of the human being.

(3) The next class of duñkåté is called mäyayäpahåta-jïänäù, or those persons

whose erudite knowledge has been nullified by the influence of illusory

material energy. They are mostly very learned fellows—great philosophers,

poets, literati, scientists, etc.—but the illusory energy misguides them, and

therefore they disobey the Supreme Lord.

There are a great number of mäyayäpahåta-jïänäù at the present moment,

even amongst the scholars of the Bhagavad-gétä. In the Gétä, in plain and

simple language, it is stated that Çré Kåñëa is the Supreme Personality of

Godhead. There is none equal to or greater than Him. He is mentioned as the

father of Brahmä, the original father of all human beings. In fact, Çré Kåñëa is

said to be not only the father of Brahmä but also the father of all species of life.

He is the root of the impersonal Brahman and Paramätmä; the Supersoul in

every entity is His plenary portion. He is the fountainhead of everything, and

everyone is advised to surrender unto His lotus feet. Despite all these clear

statements, the mäyayäpahåta-jïänäù deride the personality of the Supreme

Lord and consider Him merely another human being. They do not know that

the blessed form of human life is designed after the eternal and transcendental

feature of the Supreme Lord.

All the unauthorized interpretations of the Gétä by the class of

mäyayäpahåta-jïänäù, outside the purview of the paramparä system, are so

many stumbling blocks on the path of spiritual understanding. The deluded

interpreters do not surrender unto the lotus feet of Çré Kåñëa, nor do they

teach others to follow this principle.

(4) The last class of duñkåté is called äsuraà bhävam äçritäù, or those of

demonic principles. This class is openly atheistic. Some of them argue that the

Supreme Lord can never descend upon this material world, but they are unable

to give any tangible reasons as to why not. There are others who make Him

subordinate to the impersonal feature, although the opposite is declared in the

Gétä. Envious of the Supreme Personality of Godhead, the atheist will present

a number of illicit incarnations manufactured in the factory of his brain. Such

persons, whose very principle of life is to decry the Personality of Godhead,

cannot surrender unto the lotus feet of Çré Kåñëa.

Çré Yämunäcärya Albandaru of South India said, “O my Lord! You are

unknowable to persons involved with atheistic principles, despite Your

uncommon qualities, features and activities, despite Your personality’s being

confirmed by all the revealed scriptures in the quality of goodness, and despite

Your being acknowledged by the famous authorities renowned for their depth

of knowledge in the transcendental science and situated in the godly

qualities.”

Therefore, (1) grossly foolish persons, (2) the lowest of mankind, (3) the

deluded speculators, and (4) the professed atheists, as above mentioned, never

surrender unto the lotus feet of the Personality of Godhead in spite of all

scriptural and authoritative advice.

TEXT 16

cTauivRDaa >aJaNTae Maa& JaNaa" Sauk*-iTaNaae_JauRNa )

AaTaaeR iJajaSaurQaaRQas jaNaq c >arTazR>a )) 16 ))

catur-vidhä bhajante mäà

janäù sukåtino ’rjuna

ärto jijïäsur arthärthé

jïäné ca bharatarñabha

SYNONYMS

catuù-vidhäù—four kinds of; bhajante—render services; mäm—unto Me;

janäù—persons; su-kåtinaù—those who are pious; arjuna—O Arjuna;

ärtaù—the distressed; jijïäsuù—the inquisitive; artha-arthé—one who desires

material gain; jïäné—one who knows things as they are; ca—also;

bharata-åñabha—O great one amongst the descendants of Bharata.

TRANSLATION

O best among the Bhäratas, four kinds of pious men begin to render

devotional service unto Me—the distressed, the desirer of wealth, the

inquisitive, and he who is searching for knowledge of the Absolute.

PURPORT

Unlike the miscreants, these are adherents of the regulative principles of

the scriptures, and they are called sukåtinaù, or those who obey the rules and

regulations of scriptures, the moral and social laws, and are, more or less,

devoted to the Supreme Lord. Out of these there are four classes of

men—those who are sometimes distressed, those who are in need of money,

those who are sometimes inquisitive, and those who are sometimes searching

after knowledge of the Absolute Truth. These persons come to the Supreme

Lord for devotional service under different conditions. These are not pure

devotees, because they have some aspiration to fulfill in exchange for

devotional service. Pure devotional service is without aspiration and without

desire for material profit. The

Bhakti-rasämåta-sindhu

(1.1.11) defines pure

devotion thus:

anyäbhiläñitä-çünyaà

jïäna-karmädy-anävåtam

änukülyena kåñëänu-

çélanaà bhaktir uttamä

[Madhya 19.167]

“One should render transcendental loving service to the Supreme Lord

Kåñëa favorably and without desire for material profit or gain through fruitive

activities or philosophical speculation. That is called pure devotional service.”

When these four kinds of persons come to the Supreme Lord for devotional

service and are completely purified by the association of a pure devotee, they

also become pure devotees. As far as the miscreants are concerned, for them

devotional service is very difficult because their lives are selfish, irregular and

without spiritual goals. But even some of them, by chance, when they come in

contact with a pure devotee, also become pure devotees.

Those who are always busy with fruitive activities come to the Lord in

material distress and at that time associate with pure devotees and become, in

their distress, devotees of the Lord. Those who are simply frustrated also come

sometimes to associate with the pure devotees and become inquisitive to know

about God. Similarly, when the dry philosophers are frustrated in every field of

knowledge, they sometimes want to learn of God, and they come to the

Supreme Lord to render devotional service and thus transcend knowledge of

the impersonal Brahman and the localized Paramätmä and come to the

personal conception of Godhead by the grace of the Supreme Lord or His pure

devotee. On the whole, when the distressed, the inquisitive, the seekers of

knowledge, and those who are in need of money are free from all material

desires, and when they fully understand that material remuneration has

nothing to do with spiritual improvement, they become pure devotees. As long

as such a purified stage is not attained, devotees in transcendental service to

the Lord are tainted with fruitive activities, the search for mundane

knowledge, etc. So one has to transcend all this before one can come to the

stage of pure devotional service.

TEXT 17

Taeza& jaNaq iNaTYaYau¢- Wk->ai¢-ivRiXaZYaTae )

iPa[Yaae ih jaiNaNaae_TYaQaRMah& Sa c MaMa iPa[Ya" )) 17 ))

teñäà jïäné nitya-yukta

eka-bhaktir viçiñyate

priyo hi jïänino ’tyartham

ahaà sa ca mama priyaù

SYNONYMS

teñäm—out of them; jïäné—one in full knowledge; nitya-yuktaù—always

engaged; eka—only; bhaktiù—in devotional service; viçiñyate—is special;

priyaù—very dear; hi—certainly; jïäninaù—to the person in knowledge;

atyartham—highly; aham—I am; saù—he; ca—also; mama—to Me;

priyaù—dear.

TRANSLATION

Of these, the one who is in full knowledge and who is always engaged in

pure devotional service is the best. For I am very dear to him, and he is dear to

Me.

PURPORT

Free from all contaminations of material desires, the distressed, the

inquisitive, the penniless and the seeker after supreme knowledge can all

become pure devotees. But out of them, he who is in knowledge of the

Absolute Truth and free from all material desires becomes a really pure

devotee of the Lord. And of the four orders, the devotee who is in full

knowledge and is at the same time engaged in devotional service is, the Lord

says, the best. By searching after knowledge one realizes that his self is

different from his material body, and when further advanced he comes to the

knowledge of impersonal Brahman and Paramätmä. When one is fully purified,

he realizes that his constitutional position is to be the eternal servant of God.

So by association with pure devotees the inquisitive, the distressed, the seeker

after material amelioration and the man in knowledge all become themselves

pure. But in the preparatory stage, the man who is in full knowledge of the

Supreme Lord and is at the same time executing devotional service is very dear

to the Lord. He who is situated in pure knowledge of the transcendence of the

Supreme Personality of God is so protected in devotional service that material

contamination cannot touch him.

TEXT 18

odara" SavR WvETae jaNaq TvaTMaEv Mae MaTaMa( )

AaiSQaTa" Sa ih Yau¢-aTMaa MaaMaevaNautaMaa& GaiTaMa( )) 18 ))

udäräù sarva evaite

jïäné tv ätmaiva me matam

ästhitaù sa hi yuktätmä

mäm evänuttamäà gatim

SYNONYMS

udäräù—magnanimous; sarve—all; eva—certainly; ete—these; jïäné—one

who is in knowledge; tu—but; ätmä eva—just like Myself; me—My;

matam—opinion; ästhitaù—situated; saù—he; hi—certainly;

yukta-ätmä—engaged in devotional service; mäm—in Me; eva—certainly;

anuttamäm—the highest; gatim—destination.

TRANSLATION

All these devotees are undoubtedly magnanimous souls, but he who is

situated in knowledge of Me I consider to be just like My own self. Being

engaged in My transcendental service, he is sure to attain Me, the highest and

most perfect goal.

PURPORT

It is not that devotees who are less complete in knowledge are not dear to

the Lord. The Lord says that all are magnanimous because anyone who comes

to the Lord for any purpose is called a mahätmä, or great soul. The devotees

who want some benefit out of devotional service are accepted by the Lord

because there is an exchange of affection. Out of affection they ask the Lord

for some material benefit, and when they get it they become so satisfied that

they also advance in devotional service. But the devotee in full knowledge is

considered to be very dear to the Lord because his only purpose is to serve the

Supreme Lord with love and devotion. Such a devotee cannot live a second

without contacting or serving the Supreme Lord. Similarly, the Supreme Lord

is very fond of His devotee and cannot be separated from him.

In the

Çrémad-Bhägavatam

(9.4.68), the Lord says:

sädhavo hådayaà mahyaà

sädhünäà hådayaà tv aham

mad-anyat te na jänanti

nähaà tebhyo manäg api

“The devotees are always in My heart, and I am always in the hearts of the

devotees. The devotee does not know anything beyond Me, and I also cannot

forget the devotee. There is a very intimate relationship between Me and the

pure devotees. Pure devotees in full knowledge are never out of spiritual touch,

and therefore they are very much dear to Me.”

TEXT 19

bhUNaa& JaNMaNaaMaNTae jaNavaNMaa& Pa[PaÛTae )

vaSaudev" SavRiMaiTa Sa MahaTMaa SaudulR/>a" )) 19 ))

bahünäà janmanäm ante

jïänavän mäà prapadyate

väsudevaù sarvam iti

sa mahätmä su-durlabhaù

SYNONYMS

bahünäm—many; janmanäm—repeated births and deaths; ante—after;

jïäna-vän—one who is in full knowledge; mäm—unto Me;

prapadyate—surrenders; väsudevaù—the Personality of Godhead, Kåñëa;

sarvam—everything; iti—thus; saù—that; mahä-ätmä—great soul;

su-durlabhaù—very rare to see.

TRANSLATION

After many births and deaths, he who is actually in knowledge surrenders

unto Me, knowing Me to be the cause of all causes and all that is. Such a great

soul is very rare.

PURPORT

The living entity, while executing devotional service or transcendental

rituals after many, many births, may actually become situated in

transcendental pure knowledge that the Supreme Personality of Godhead is

the ultimate goal of spiritual realization. In the beginning of spiritual

realization, while one is trying to give up one’s attachment to materialism,

there is some leaning towards impersonalism, but when one is further

advanced he can understand that there are activities in the spiritual life and

that these activities constitute devotional service. Realizing this, he becomes

attached to the Supreme Personality of Godhead and surrenders to Him. At

such a time one can understand that Lord Çré Kåñëa’s mercy is everything, that

He is the cause of all causes and that this material manifestation is not

independent from Him. He realizes the material world to be a perverted

reflection of spiritual variegatedness and realizes that in everything there is a

relationship with the Supreme Lord Kåñëa. Thus he thinks of everything in

relation to Väsudeva, or Çré Kåñëa. Such a universal vision of Väsudeva

precipitates one’s full surrender to the Supreme Lord Çré Kåñëa as the highest

goal. Such surrendered great souls are very rare.

This verse is very nicely explained in the Third Chapter (verses 14 and 15)

of the Çvetäçvatara Upaniñad:

sahasra-çérñä puruñaù

sahasräkñaù sahasra-pät

sa bhümià viçvato våtvä-

tyätiñöhad daçäìgulam

puruña evedaà sarvaà

yad bhütaà yac ca bhavyam

utämåtatvasyeçäno

yad annenätirohati

In the

Chändogya Upaniñad

(5.1.15) it is said, na vai väco na cakñüàñi na

çroträëi na manäàséty äcakñate präëa iti eväcakñate präëo hy evaitäni sarväëi

bhavanti: “In the body of a living being neither the power to speak, nor the

power to see, nor the power to hear, nor the power to think is the prime factor;

it is life which is the center of all activities.” Similarly Lord Väsudeva, or the

Personality of Godhead, Lord Çré Kåñëa, is the prime entity in everything. In

this body there are powers of speaking, of seeing, of hearing, of mental

activities, etc. But these are not important if not related to the Supreme Lord.

And because Väsudeva is all-pervading and everything is Väsudeva, the

devotee surrenders in full knowledge (cf. Bhagavad-gétä 7.17 and 11.40).

TEXT 20

k-aMaESTaESTaEôRTajaNaa" Pa[PaÛNTae_NYadevTaa" )

Ta& Ta& iNaYaMaMaaSQaaYa Pa[k*-TYaa iNaYaTaa" SvYaa )) 20 ))

kämais tais tair håta-jïänäù

prapadyante ’nya-devatäù

taà taà niyamam ästhäya

prakåtyä niyatäù svayä

SYNONYMS

kämaiù—by desires; taiù taiù—various; håta—deprived of;

jïänäù—knowledge; prapadyante—surrender; anya—to other;

devatäù—demigods; tam tam—corresponding; niyamam—regulations;

ästhäya—following; prakåtyä—by nature; niyatäù—controlled; svayä—by their

own.

TRANSLATION

Those whose intelligence has been stolen by material desires surrender unto

demigods and follow the particular rules and regulations of worship according to

their own natures.

PURPORT

Those who are freed from all material contaminations surrender unto the

Supreme Lord and engage in His devotional service. As long as the material

contamination is not completely washed off, they are by nature nondevotees.

But even those who have material desires and who resort to the Supreme Lord

are not so much attracted by external nature; because of approaching the right

goal, they soon become free from all material lust. In the Çrémad-Bhägavatam it

is recommended that whether one is a pure devotee and is free from all

material desires, or is full of material desires, or desires liberation from material

contamination, he should in all cases surrender to Väsudeva and worship Him.

As stated in the

Bhägavatam

(2.3.10):

akämaù sarva-kämo vä

mokña-käma udära-dhéù

tévreëa bhakti-yogena

yajeta puruñaà param

Less intelligent people who have lost their spiritual sense take shelter of

demigods for immediate fulfillment of material desires. Generally, such people

do not go to the Supreme Personality of Godhead, because they are in the

lower modes of nature (ignorance and passion) and therefore worship various

demigods. Following the rules and regulations of worship, they are satisfied.

The worshipers of demigods are motivated by small desires and do not know

how to reach the supreme goal, but a devotee of the Supreme Lord is not

misguided. Because in Vedic literature there are recommendations for

worshiping different gods for different purposes (e.g., a diseased man is

recommended to worship the sun), those who are not devotees of the Lord

think that for certain purposes demigods are better than the Supreme Lord.

But a pure devotee knows that the Supreme Lord Kåñëa is the master of all. In

the Caitanya-caritämåta (

Ädi

5.142) it is said, ekale éçvara kåñëa, ära saba

bhåtya: only the Supreme Personality of Godhead, Kåñëa, is master, and all

others are servants. Therefore a pure devotee never goes to demigods for

satisfaction of his material needs. He depends on the Supreme Lord. And the

pure devotee is satisfied with whatever He gives.

TEXT 21

Yaae Yaae Yaa& Yaa& TaNau& >a¢-" é[ÖYaaicRTauiMaC^iTa )

TaSYa TaSYaacl/a& é[Öa& TaaMaev ivdDaaMYahMa( )) 21 ))

yo yo yäà yäà tanuà bhaktaù

çraddhayärcitum icchati

tasya tasyäcaläà çraddhäà

täm eva vidadhämy aham

SYNONYMS

yaù yaù—whoever; yäm yäm—whichever; tanum—form of a demigod;

bhaktaù—devotee; çraddhayä—with faith; arcitum—to worship;

icchati—desires; tasya tasya—to him; acaläm—steady; çraddhäm—faith;

täm—that; eva—surely; vidadhämi—give; aham—I.

TRANSLATION

I am in everyone’s heart as the Supersoul. As soon as one desires to worship

some demigod, I make his faith steady so that he can devote himself to that

particular deity.

PURPORT

God has given independence to everyone; therefore, if a person desires to

have material enjoyment and wants very sincerely to have such facilities from

the material demigods, the Supreme Lord, as Supersoul in everyone’s heart,

understands and gives facilities to such persons. As the supreme father of all

living entities, He does not interfere with their independence, but gives all

facilities so that they can fulfill their material desires. Some may ask why the

all-powerful God gives facilities to the living entities for enjoying this material

world and so lets them fall into the trap of the illusory energy. The answer is

that if the Supreme Lord as Supersoul does not give such facilities, then there

is no meaning to independence. Therefore He gives everyone full

independence—whatever one likes—but His ultimate instruction we find in

the Bhagavad-gétä: one should give up all other engagements and fully

surrender unto Him. That will make man happy.

Both the living entity and the demigods are subordinate to the will of the

Supreme Personality of Godhead; therefore the living entity cannot worship

the demigod by his own desire, nor can the demigod bestow any benediction

without the supreme will. As it is said, not a blade of grass moves without the

will of the Supreme Personality of Godhead. Generally, persons who are

distressed in the material world go to the demigods, as they are advised in the

Vedic literature. A person wanting some particular thing may worship such

and such a demigod. For example, a diseased person is recommended to

worship the sun-god; a person wanting education may worship the goddess of

learning, Sarasvaté; and a person wanting a beautiful wife may worship the

goddess Umä, the wife of Lord Çiva. In this way there are recommendations in

the çästras (Vedic scriptures) for different modes of worship of different

demigods. And because a particular living entity wants to enjoy a particular

material facility, the Lord inspires him with a strong desire to achieve that

benediction from that particular demigod, and so he successfully receives the

benediction. The particular mode of the devotional attitude of the living

entity toward a particular type of demigod is also arranged by the Supreme

Lord. The demigods cannot infuse the living entities with such an affinity, but

because He is the Supreme Lord, or the Supersoul who is present in the hearts

of all living entities, Kåñëa gives impetus to man to worship certain demigods.

The demigods are actually different parts of the universal body of the Supreme

Lord; therefore they have no independence. In the Vedic literature it is stated:

“The Supreme Personality of Godhead as Supersoul is also present within the

heart of the demigod; therefore He arranges through the demigod to fulfill the

desire of the living entity. But both the demigod and the living entity are

dependent on the supreme will. They are not independent.”

TEXT 22

Sa TaYaa é[ÖYaa Yau¢-STaSYaaraDaNaMaqhTae )

l/>aTae c TaTa" k-aMaaNMaYaEv ivihTaaiNhTaaNa( )) 22 ))

sa tayä çraddhayä yuktas

tasyärädhanam éhate

labhate ca tataù kämän

mayaiva vihitän hi tän

SYNONYMS

saù—he; tayä—with that; çraddhayä—inspiration; yuktaù—endowed;

tasya—of that demigod; ärädhanam—for the worship; éhate—he aspires;

labhate—obtains; ca—and; tataù—from that; kämän—his desires; mayä—by

Me; eva—alone; vihitän—arranged; hi—certainly; tän—those.

TRANSLATION

Endowed with such a faith, he endeavors to worship a particular demigod

and obtains his desires. But in actuality these benefits are bestowed by Me

alone.

PURPORT

The demigods cannot award benedictions to their devotees without the

permission of the Supreme Lord. The living entity may forget that everything

is the property of the Supreme Lord, but the demigods do not forget. So the

worship of demigods and achievement of desired results are due not to the

demigods but to the Supreme Personality of Godhead, by arrangement. The

less intelligent living entity does not know this, and therefore he foolishly goes

to the demigods for some benefit. But the pure devotee, when in need of

something, prays only to the Supreme Lord. Asking for material benefit,

however, is not a sign of a pure devotee. A living entity goes to the demigods

usually because he is mad to fulfill his lust. This happens when something

undue is desired by the living entity and the Lord Himself does not fulfill the

desire. In the Caitanya-caritämåta it is said that one who worships the Supreme

Lord and at the same time desires material enjoyment is contradictory in his

desires. Devotional service to the Supreme Lord and the worship of a demigod

cannot be on the same platform, because worship of a demigod is material and

devotional service to the Supreme Lord is completely spiritual.

For the living entity who desires to return to Godhead, material desires are

impediments. A pure devotee of the Lord is therefore not awarded the material

benefits desired by less intelligent living entities, who therefore prefer to

worship demigods of the material world rather than engage in the devotional

service of the Supreme Lord.

TEXT 23

ANTavtau f-l&/ Taeza& TaÙvTYaLPaMaeDaSaaMa( )

devaNdevYaJaae YaaiNTa MaÙ¢-a YaaiNTa MaaMaiPa )) 23 ))

antavat tu phalaà teñäà

tad bhavaty alpa-medhasäm

devän deva-yajo yänti

mad-bhaktä yänti mäm api

SYNONYMS

anta-vat—perishable; tu—but; phalam—fruit; teñäm—their; tat—that;

bhavati—becomes; alpa-medhasäm—of those of small intelligence; devän—to

the demigods; deva-yajaù—the worshipers of the demigods; yänti—go;

mat—My; bhaktäù—devotees; yänti—go; mäm—to Me; api—also.

TRANSLATION

Men of small intelligence worship the demigods, and their fruits are limited

and temporary. Those who worship the demigods go to the planets of the

demigods, but My devotees ultimately reach My supreme planet.

PURPORT

Some commentators on the Bhagavad-gétä say that one who worships a

demigod can reach the Supreme Lord, but here it is clearly stated that the

worshipers of demigods go to the different planetary systems where various

demigods are situated, just as a worshiper of the sun achieves the sun or a

worshiper of the demigod of the moon achieves the moon. Similarly, if anyone

wants to worship a demigod like Indra, he can attain that particular god’s

planet. It is not that everyone, regardless of whatever demigod is worshiped,

will reach the Supreme Personality of Godhead. That is denied here, for it is

clearly stated that the worshipers of demigods go to different planets in the

material world but the devotee of the Supreme Lord goes directly to the

supreme planet of the Personality of Godhead.

Here the point may be raised that if the demigods are different parts of the

body of the Supreme Lord, then the same end should be achieved by

worshiping them. However, worshipers of the demigods are less intelligent

because they don’t know to what part of the body food must be supplied. Some

of them are so foolish that they claim that there are many parts and many ways

to supply food. This isn’t very sanguine. Can anyone supply food to the body

through the ears or eyes? They do not know that these demigods are different

parts of the universal body of the Supreme Lord, and in their ignorance they

believe that each and every demigod is a separate God and a competitor of the

Supreme Lord.

Not only are demigods parts of the Supreme Lord, but ordinary living

entities are also. In the Çrémad-Bhägavatam it is stated that the brähmaëas are

the head of the Supreme Lord, the kñatriyas are His arms, the vaiçyas are His

waist, the çüdras are His legs, and all serve different functions. Regardless of

the situation, if one knows that both the demigods and himself are part and

parcel of the Supreme Lord, his knowledge is perfect. But if he does not

understand this, he achieves different planets where the demigods reside. This

is not the same destination the devotee reaches.

The results achieved by the demigods’ benedictions are perishable because

within this material world the planets, the demigods and their worshipers are

all perishable. Therefore it is clearly stated in this verse that all results

achieved by worshiping demigods are perishable, and therefore such worship is

performed by the less intelligent living entity. Because the pure devotee

engaged in Kåñëa consciousness in devotional service of the Supreme Lord

achieves eternal blissful existence that is full of knowledge, his achievements

and those of the common worshiper of the demigods are different. The

Supreme Lord is unlimited; His favor is unlimited; His mercy is unlimited.

Therefore the mercy of the Supreme Lord upon His pure devotees is unlimited.

TEXT 24

AVYa¢&- VYai¢-MaaPaà& MaNYaNTae MaaMabuÖYa" )

Par& >aavMaJaaNaNTaae MaMaaVYaYaMaNautaMaMa( )) 24 ))

avyaktaà vyaktim äpannaà

manyante mäm abuddhayaù

paraà bhävam ajänanto

mamävyayam anuttamam

SYNONYMS

avyaktam—nonmanifested; vyaktim—personality; äpannam—achieved;

manyante—think; mäm—Me; abuddhayaù—less intelligent persons;

param—supreme; bhävam—existence; ajänantaù—without knowing;

mama—My; avyayam—imperishable; anuttamam—the finest.

TRANSLATION

Unintelligent men, who do not know Me perfectly, think that I, the

Supreme Personality of Godhead, Kåñëa, was impersonal before and have now

assumed this personality. Due to their small knowledge, they do not know My

higher nature, which is imperishable and supreme.

PURPORT

Those who are worshipers of demigods have been described as less

intelligent persons, and here the impersonalists are similarly described. Lord

Kåñëa in His personal form is here speaking before Arjuna, and still, due to

ignorance, impersonalists argue that the Supreme Lord ultimately has no form.

Yämunäcärya, a great devotee of the Lord in the disciplic succession of

Rämänujäcärya, has written two very appropriate verses in this connection.

He says,

tväà çéla-rüpa-caritaiù parama-prakåñöaiù

sattvena sättvikatayä prabalaiç ca çästraiù

prakhyäta-daiva-paramärtha-vidäà mataiç ca

naiväsura-prakåtayaù prabhavanti boddhum

“My dear Lord, devotees like Vyäsadeva and Närada know You to be the

Personality of Godhead. By understanding different Vedic literatures, one can

come to know Your characteristics, Your form and Your activities, and one can

thus understand that You are the Supreme Personality of Godhead. But those

who are in the modes of passion and ignorance, the demons, the nondevotees,

cannot understand You. They are unable to understand You. However expert

such nondevotees may be in discussing Vedänta and the Upaniñads and other

Vedic literatures, it is not possible for them to understand the Personality of

Godhead.” (

Stotra-ratna

12)

In the Brahma-saàhitä it is stated that the Personality of Godhead cannot

be understood simply by study of the Vedänta literature. Only by the mercy of

the Supreme Lord can the Personality of the Supreme be known. Therefore in

this verse it is clearly stated that not only are the worshipers of the demigods

less intelligent, but those nondevotees who are engaged in Vedänta and

speculation on Vedic literature without any tinge of true Kåñëa consciousness

are also less intelligent, and for them it is not possible to understand God’s

personal nature. Persons who are under the impression that the Absolute

Truth is impersonal are described as abuddhayaù, which means those who do

not know the ultimate feature of the Absolute Truth. In the

Çrémad-Bhägavatam it is stated that supreme realization begins from the

impersonal Brahman and then rises to the localized Supersoul—but the

ultimate word in the Absolute Truth is the Personality of Godhead. Modern

impersonalists are still less intelligent, for they do not even follow their great

predecessor Çaìkaräcärya, who has specifically stated that Kåñëa is the

Supreme Personality of Godhead. Impersonalists, therefore, not knowing the

Supreme Truth, think Kåñëa to be only the son of Devaké and Vasudeva, or a

prince, or a powerful living entity. This is also condemned in the

Bhagavad-gétä

(9.11). Avajänanti mäà müòhä mänuñéà tanum äçritam: “Only

the fools regard Me as an ordinary person.”

The fact is that no one can understand Kåñëa without rendering devotional

service and without developing Kåñëa consciousness. The

Bhägavatam

(10.14.29) confirms this:

athäpi te deva padämbuja-dvaya-

prasäda-leçänugåhéta eva hi

jänäti tattvaà bhagavan-mahimno

na cänya eko ’pi ciraà vicinvan

“My Lord, if one is favored by even a slight trace of the mercy of Your lotus

feet, he can understand the greatness of Your personality. But those who

speculate to understand the Supreme Personality of Godhead are unable to

know You, even though they continue to study the Vedas for many years.” One

cannot understand the Supreme Personality of Godhead, Kåñëa, or His form,

quality or name simply by mental speculation or by discussing Vedic literature.

One must understand Him by devotional service. When one is fully engaged in

Kåñëa consciousness, beginning by chanting the mahä-mantra—Hare Kåñëa,

Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,

Hare Hare—then only can one understand the Supreme Personality of

Godhead. Nondevotee impersonalists think that Kåñëa has a body made of this

material nature and that all His activities, His form and everything are mäyä.

These impersonalists are known as Mäyävädés. They do not know the ultimate

truth.

The twentieth verse clearly states, kämais tais tair håta-jïänäù prapadyante

’nya-devatäù. “Those who are blinded by lusty desires surrender unto the

different demigods.” It is accepted that besides the Supreme Personality of

Godhead, there are demigods who have their different planets, and the Lord

also has a planet. As stated in the twenty-third verse, devän deva-yajo yänti

mad-bhaktä yänti mäm api: the worshipers of the demigods go to the different

planets of the demigods, and those who are devotees of Lord Kåñëa go to the

Kåñëaloka planet. Although this is clearly stated, the foolish impersonalists

still maintain that the Lord is formless and that these forms are impositions.

From the study of the Gétä does it appear that the demigods and their abodes

are impersonal? Clearly, neither the demigods nor Kåñëa, the Supreme

Personality of Godhead, are impersonal. They are all persons; Lord Kåñëa is

the Supreme Personality of Godhead, and He has His own planet, and the

demigods have theirs.

Therefore the monistic contention that ultimate truth is formless and that

form is imposed does not hold true. It is clearly stated here that it is not

imposed. From the Bhagavad-gétä we can clearly understand that the forms of

the demigods and the form of the Supreme Lord are simultaneously existing

and that Lord Kåñëa is sac-cid-änanda, eternal blissful knowledge. The Vedas

also confirm that the Supreme Absolute Truth is änanda-mayo ’bhyäsät, or by

nature full of blissful pleasure, and that He is the reservoir of unlimited

auspicious qualities. And in the Gétä the Lord says that although He is aja

(unborn), He still appears. These are the facts that we should understand from

the Bhagavad-gétä. We cannot understand how the Supreme Personality of

Godhead can be impersonal; the imposition theory of the impersonalist monist

is false as far as the statements of the Gétä are concerned. It is clear herein that

the Supreme Absolute Truth, Lord Kåñëa, has both form and personality.

TEXT 25

Naah& Pa[k-aXa" SavRSYa YaaeGaMaaYaaSaMaav*Ta" )

MaU!ae_Ya& Naai>aJaaNaaiTa l/aek-ae MaaMaJaMaVYaYaMa( )) 25 ))

nähaà prakäçaù sarvasya

yoga-mäyä-samävåtaù

müòho ’yaà näbhijänäti

loko mäm ajam avyayam

SYNONYMS

na—nor; aham—I; prakäçaù—manifest; sarvasya—to everyone;

yoga-mäyä—by internal potency; samävåtaù—covered; müòhaù—foolish;

ayam—these; na—not; abhijänäti—can understand; lokaù—persons;

mäm—Me; ajam—unborn; avyayam—inexhaustible.

TRANSLATION

I am never manifest to the foolish and unintelligent. For them I am covered

by My internal potency, and therefore they do not know that I am unborn and

infallible.

PURPORT

It may be argued that since Kåñëa was present on this earth and was visible

to everyone, then why isn’t He manifest to everyone now? But actually He was

not manifest to everyone. When Kåñëa was present there were only a few

people who could understand Him to be the Supreme Personality of Godhead.

In the assembly of Kurus, when Çiçupäla spoke against Kåñëa’s being elected

president of the assembly, Bhéñma supported Him and proclaimed Him to be

the Supreme God. Similarly, the Päëòavas and a few others knew that He was

the Supreme, but not everyone. He was not revealed to the nondevotees and

the common man. Therefore in the Bhagavad-gétä Kåñëa says that but for His

pure devotees, all men consider Him to be like themselves. He was manifest

only to His devotees as the reservoir of all pleasure. But to others, to

unintelligent nondevotees, He was covered by His internal potency.

In the prayers of Kunté in the

Çrémad-Bhägavatam

(1.8.19) it is said that the

Lord is covered by the curtain of yoga-mäyä and thus ordinary people cannot

understand Him. This yoga-mäyä curtain is also confirmed in the

Éçopaniñad

(

mantra

15), in which the devotee prays:

hiraëmayena pätreëa

satyasyäpihitaà mukham

tat tvaà püñann apävåëu

satya-dharmäya dåñöaye

“O my Lord, You are the maintainer of the entire universe, and devotional

service to You is the highest religious principle. Therefore, I pray that You will

also maintain me. Your transcendental form is covered by the yoga-mäyä. The

brahmajyoti is the covering of the internal potency. May You kindly remove

this glowing effulgence that impedes my seeing Your sac-cid-änanda-vigraha

[Bs. 5.1], Your eternal form of bliss and knowledge.” The Supreme Personality

of Godhead in His transcendental form of bliss and knowledge is covered by

the internal potency of the brahmajyoti, and the less intelligent impersonalists

cannot see the Supreme on this account.

Also in the

Çrémad-Bhägavatam

(10.14.7) there is this prayer by Brahmä: “O

Supreme Personality of Godhead, O Supersoul, O master of all mystery, who

can calculate Your potency and pastimes in this world? You are always

expanding Your internal potency, and therefore no one can understand You.

Learned scientists and learned scholars can examine the atomic constitution

of the material world or even the planets, but still they are unable to calculate

Your energy and potency, although You are present before them.” The

Supreme Personality of Godhead, Lord Kåñëa, is not only unborn but also

avyaya, inexhaustible. His eternal form is bliss and knowledge, and His

energies are all inexhaustible.

TEXT 26

vedah& SaMaTaqTaaiNa vTaRMaaNaaiNa caJauRNa )

>aivZYaai<a c >aUTaaiNa Maa& Tau ved Na k-êNa )) 26 ))

vedähaà samatétäni

vartamänäni cärjuna

bhaviñyäëi ca bhütäni

mäà tu veda na kaçcana

SYNONYMS

veda—know; aham—I; samatétäni—completely past; vartamänäni—present;

ca—and; arjuna—O Arjuna; bhaviñyäëi—future; ca—also; bhütäni—all living

entities; mäm—Me; tu—but; veda—knows; na—not; kaçcana—anyone.

TRANSLATION

O Arjuna, as the Supreme Personality of Godhead, I know everything that

has happened in the past, all that is happening in the present, and all things that

are yet to come. I also know all living entities; but Me no one knows.

PURPORT

Here the question of personality and impersonality is clearly stated. If

Kåñëa, the form of the Supreme Personality of Godhead, were mäyä, material,

as the impersonalists consider Him to be, then like the living entity He would

change His body and forget everything about His past life. Anyone with a

material body cannot remember his past life, nor can he foretell his future life,

nor can he predict the outcome of his present life; therefore he cannot know

what is happening in past, present and future. Unless one is liberated from

material contamination, he cannot know past, present and future.

Unlike the ordinary human being, Lord Kåñëa clearly says that He

completely knows what happened in the past, what is happening in the

present, and what will happen in the future. In the Fourth Chapter we have

seen that Lord Kåñëa remembers instructing Vivasvän, the sun-god, millions of

years ago. Kåñëa knows every living entity because He is situated in every

living being’s heart as the Supersoul. But despite His presence in every living

entity as Supersoul and His presence as the Supreme Personality of Godhead,

the less intelligent, even if able to realize the impersonal Brahman, cannot

realize Çré Kåñëa as the Supreme Person. Certainly the transcendental body of

Çré Kåñëa is not perishable. He is just like the sun, and mäyä is like a cloud. In

the material world we can see that there is the sun and that there are clouds

and different stars and planets. The clouds may cover all these in the sky

temporarily, but this covering is only apparent to our limited vision. The sun,

moon and stars are not actually covered. Similarly, mäyä cannot cover the

Supreme Lord. By His internal potency He is not manifest to the less

intelligent class of men. As it is stated in the third verse of this chapter, out of

millions and millions of men, some try to become perfect in this human form

of life, and out of thousands and thousands of such perfected men, hardly one

can understand what Lord Kåñëa is. Even if one is perfected by realization of

impersonal Brahman or localized Paramätmä, he cannot possibly understand

the Supreme Personality of Godhead, Çré Kåñëa, without being in Kåñëa

consciousness.

TEXT 27

wC^aÜezSaMauTQaeNa ÜNÜMaaeheNa >aarTa )

SavR>aUTaaiNa SaMMaaeh& SaGaeR YaaiNTa ParNTaPa )) 27 ))

icchä-dveña-samutthena

dvandva-mohena bhärata

sarva-bhütäni sammohaà

sarge yänti parantapa

SYNONYMS

icchä—desire; dveña—and hate; samutthena—arisen from; dvandva—of

duality; mohena—by the illusion; bhärata—O scion of Bharata; sarva—all;

bhütäni—living entities; sammoham—into delusion; sarge—while taking birth;

yänti—go; parantapa—O conqueror of enemies.

TRANSLATION

O scion of Bharata, O conqueror of the foe, all living entities are born into

delusion, bewildered by dualities arisen from desire and hate.

PURPORT

The real constitutional position of the living entity is that of subordination

to the Supreme Lord, who is pure knowledge. When one is deluded into

separation from this pure knowledge, he becomes controlled by illusory energy

and cannot understand the Supreme Personality of Godhead. The illusory

energy is manifested in the duality of desire and hate. Due to desire and hate,

the ignorant person wants to become one with the Supreme Lord and envies

Kåñëa as the Supreme Personality of Godhead. Pure devotees, who are not

deluded or contaminated by desire and hate, can understand that Lord Çré

Kåñëa appears by His internal potencies, but those who are deluded by duality

and nescience think that the Supreme Personality of Godhead is created by

material energies. This is their misfortune. Such deluded persons,

symptomatically, dwell in dualities of dishonor and honor, misery and

happiness, woman and man, good and bad, pleasure and pain, etc., thinking,

“This is my wife; this is my house; I am the master of this house; I am the

husband of this wife.” These are the dualities of delusion. Those who are so

deluded by dualities are completely foolish and therefore cannot understand

the Supreme Personality of Godhead.

TEXT 28

Yaeza& TvNTaGaTa& PaaPa& JaNaaNaa& Pau<Yak-MaR<aaMa( )

Tae ÜNÜMaaehiNaMauR¢-a >aJaNTae Maa& d*!v]Taa" )) 28 ))

yeñäà tv anta-gataà päpaà

janänäà puëya-karmaëäm

te dvandva-moha-nirmuktä

bhajante mäà dåòha-vratäù

SYNONYMS

yeñäm—whose; tu—but; anta-gatam—completely eradicated; päpam—sin;

janänäm—of the persons; puëya—pious; karmaëäm—whose previous

activities; te—they; dvandva—of duality; moha—delusion; nirmuktäù—free

from; bhajante—engage in devotional service; mäm—to Me;

dåòha-vratäù—with determination.

TRANSLATION

Persons who have acted piously in previous lives and in this life and whose

sinful actions are completely eradicated are freed from the dualities of delusion,

and they engage themselves in My service with determination.

PURPORT

Those eligible for elevation to the transcendental position are mentioned in

this verse. For those who are sinful, atheistic, foolish and deceitful, it is very

difficult to transcend the duality of desire and hate. Only those who have

passed their lives in practicing the regulative principles of religion, who have

acted piously and who have conquered sinful reactions can accept devotional

service and gradually rise to the pure knowledge of the Supreme Personality of

Godhead. Then, gradually, they can meditate in trance on the Supreme

Personality of Godhead. That is the process of being situated on the spiritual

platform. This elevation is possible in Kåñëa consciousness in the association of

pure devotees, for in the association of great devotees one can be delivered

from delusion.

It is stated in the

Çrémad-Bhägavatam

(5.5.2) that if one actually wants to be

liberated he must render service to the devotees (mahat-seväà dväram ähur

vimukteù); but one who associates with materialistic people is on the path

leading to the darkest region of existence (tamo-dväraà yoñitäà saìgi-saìgam).

All the devotees of the Lord traverse this earth just to recover the conditioned

souls from their delusion. The impersonalists do not know that forgetting their

constitutional position as subordinate to the Supreme Lord is the greatest

violation of God’s law. Unless one is reinstated in his own constitutional

position, it is not possible to understand the Supreme Personality or to be fully

engaged in His transcendental loving service with determination.

TEXT 29

JaraMar<aMaae+aaYa MaaMaaié[TYa YaTaiNTa Yae )

Tae b]ø TaiÜdu" k*-TòMaDYaaTMa& k-MaR cai%l/Ma( )) 29 ))

jarä-maraëa-mokñäya

mäm äçritya yatanti ye

te brahma tad viduù kåtsnam

adhyätmaà karma cäkhilam

SYNONYMS

jarä—from old age; maraëa—and death; mokñäya—for the purpose of

liberation; mäm—Me; äçritya—taking shelter of; yatanti—endeavor; ye—all

those who; te—such persons; brahma—Brahman; tat—actually that;

viduù—they know; kåtsnam—everything; adhyätmam—transcendental;

karma—activities; ca—also; akhilam—entirely.

TRANSLATION

Intelligent persons who are endeavoring for liberation from old age and death

take refuge in Me in devotional service. They are actually Brahman because

they entirely know everything about transcendental activities.

PURPORT

Birth, death, old age and diseases affect this material body, but not the

spiritual body. There is no birth, death, old age and disease for the spiritual

body, so one who attains a spiritual body, becomes one of the associates of the

Supreme Personality of Godhead and engages in eternal devotional service is

really liberated. Ahaà brahmäsmi: I am spirit. It is said that one should

understand that he is Brahman, spirit soul. This Brahman conception of life is

also in devotional service, as described in this verse. The pure devotees are

transcendentally situated on the Brahman platform, and they know everything

about transcendental activities.

Four kinds of impure devotees who engage themselves in the

transcendental service of the Lord achieve their respective goals, and by the

grace of the Supreme Lord, when they are fully Kåñëa conscious, they actually

enjoy spiritual association with the Supreme Lord. But those who are

worshipers of demigods never reach the Supreme Lord in His supreme planet.

Even the less intelligent Brahman-realized persons cannot reach the supreme

planet of Kåñëa known as Goloka Våndävana. Only persons who perform

activities in Kåñëa consciousness (mäm äçritya) are actually entitled to be

called Brahman, because they are actually endeavoring to reach the Kåñëa

planet. Such persons have no misgivings about Kåñëa, and thus they are

factually Brahman.

Those who are engaged in worshiping the form or arcä of the Lord, or who

are engaged in meditation on the Lord simply for liberation from material

bondage, also know, by the grace of the Lord, the purports of Brahman,

adhibhüta, etc., as explained by the Lord in the next chapter.

TEXT 30

SaaiDa>aUTaaiDadEv& Maa& SaaiDaYaj& c Yae ivdu" )

Pa[Yaa<ak-ale/_iPa c Maa& Tae ivduYauR¢-ceTaSa" )) 30 ))

sädhibhütädhidaivaà mäà

sädhiyajïaà ca ye viduù

prayäëa-käle ’pi ca mäà

te vidur yukta-cetasaù

SYNONYMS

sa-adhibhüta—and the governing principle of the material manifestation;

adhidaivam—governing all the demigods; mäm—Me; sa-adhiyajïam—and

governing all sacrifices; ca—also; ye—those who; viduù—know; prayäëa—of

death; käle—at the time; api—even; ca—and; mäm—Me; te—they;

viduù—know; yukta-cetasaù—their minds engaged in Me.

TRANSLATION

Those in full consciousness of Me, who know Me, the Supreme Lord, to be

the governing principle of the material manifestation, of the demigods, and of all

methods of sacrifice, can understand and know Me, the Supreme Personality of

Godhead, even at the time of death.

PURPORT

Persons acting in Kåñëa consciousness are never deviated from the path of

entirely understanding the Supreme Personality of Godhead. In the

transcendental association of Kåñëa consciousness, one can understand how

the Supreme Lord is the governing principle of the material manifestation and

even of the demigods. Gradually, by such transcendental association, one

becomes convinced of the Supreme Personality of Godhead, and at the time of

death such a Kåñëa conscious person can never forget Kåñëa. Naturally he is

thus promoted to the planet of the Supreme Lord, Goloka Våndävana.

This Seventh Chapter particularly explains how one can become a fully

Kåñëa conscious person. The beginning of Kåñëa consciousness is association

of persons who are Kåñëa conscious. Such association is spiritual and puts one

directly in touch with the Supreme Lord, and, by His grace, one can

understand Kåñëa to be the Supreme Personality of Godhead. At the same

time one can really understand the constitutional position of the living entity

and how the living entity forgets Kåñëa and becomes entangled in material

activities. By gradual development of Kåñëa consciousness in good association,

the living entity can understand that due to forgetfulness of Kåñëa he has

become conditioned by the laws of material nature. He can also understand

that this human form of life is an opportunity to regain Kåñëa consciousness

and that it should be fully utilized to attain the causeless mercy of the Supreme

Lord.

Many subjects have been discussed in this chapter: the man in distress, the

inquisitive man, the man in want of material necessities, knowledge of

Brahman, knowledge of Paramätmä, liberation from birth, death and diseases,

and worship of the Supreme Lord. However, he who is actually elevated in

Kåñëa consciousness does not care for the different processes. He simply

directly engages himself in activities of Kåñëa consciousness and thereby

factually attains his constitutional position as an eternal servitor of Lord

Kåñëa. In such a situation he takes pleasure in hearing and glorifying the

Supreme Lord in pure devotional service. He is convinced that by his doing so,

all his objectives will be fulfilled. This determined faith is called dåòha-vrata,

and it is the beginning of bhakti-yoga, or transcendental loving service. That is

the verdict of all scriptures. This Seventh Chapter of the Bhagavad-gétä is the

substance of that conviction.

Thus end the Bhaktivedanta Purports to the Seventh Chapter of the Çrémad

Bhagavad-gétä in the matter of Knowledge of the Absolute.

- CHAPTER 8 -

Attaining the Supreme

TEXT 1

AJauRNa ovac

ik&- Tad(b]ø ik-MaDYaaTMa& ik&- k-MaR PauåzaetaMa )

AiDa>aUTa& c ik&- Pa[ae¢-MaiDadEv& ik-MauCYaTae )) 1 ))

arjuna uväca

kià tad brahma kim adhyätmaà

kià karma puruñottama

adhibhütaà ca kià proktam

adhidaivaà kim ucyate

SYNONYMS

arjunaù uväca—Arjuna said; kim—what; tat—that; brahma—Brahman;

kim—what; adhyätmam—the self; kim—what; karma—fruitive activities;

puruña-uttama—O Supreme Person; adhibhütam—the material manifestation;

ca—and; kim—what; proktam—is called; adhidaivam—the demigods;

kim—what; ucyate—is called.

TRANSLATION

Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is

the self? What are fruitive activities? What is this material manifestation? And

what are the demigods? Please explain this to me.

PURPORT

In this chapter Lord Kåñëa answers different questions from Arjuna,

beginning with “What is Brahman?” The Lord also explains karma (fruitive

activities), devotional service and yoga principles, and devotional service in its

pure form. The Çrémad-Bhägavatam explains that the Supreme Absolute Truth

is known as Brahman, Paramätmä and Bhagavän. In addition, the living entity,

the individual soul, is also called Brahman. Arjuna also inquires about ätmä,

which refers to body, soul and mind. According to the Vedic dictionary, ätmä

refers to the mind, soul, body and senses also.

Arjuna has addressed the Supreme Lord as Puruñottama, Supreme Person,

which means that he was putting these questions not simply to a friend but to

the Supreme Person, knowing Him to be the supreme authority able to give

definitive answers.

TEXT 2

AiDaYaj" k-Qa& k-ae_}a dehe_iSMaNMaDauSaUdNa )

Pa[Yaa<ak-ale/ c k-Qa& jeYaae_iSa iNaYaTaaTMai>a" )) 2 ))

adhiyajïaù kathaà ko ’tra

dehe ’smin madhusüdana

prayäëa-käle ca kathaà

jïeyo ’si niyatätmabhiù

SYNONYMS

adhiyajïaù—the Lord of sacrifice; katham—how; kaù—who; atra—here;

dehe—in the body; asmin—this; madhusüdana—O Madhusüdana;

prayäëa-käle—at the time of death; ca—and; katham—how; jïeyaù asi—You

can be known; niyata-ätmabhiù—by the self-controlled.

TRANSLATION

Who is the Lord of sacrifice, and how does He live in the body, O

Madhusüdana? And how can those engaged in devotional service know You at

the time of death?

PURPORT

“Lord of sacrifice” may refer to either Indra or Viñëu. Viñëu is the chief of

the primal demigods, including Brahmä and Çiva, and Indra is the chief of the

administrative demigods. Both Indra and Viñëu are worshiped by yajïa

performances. But here Arjuna asks who is actually the Lord of yajïa

(sacrifice) and how the Lord is residing within the body of the living entity.

Arjuna addresses the Lord as Madhusüdana because Kåñëa once killed a

demon named Madhu. Actually these questions, which are of the nature of

doubts, should not have arisen in the mind of Arjuna, because Arjuna is a

Kåñëa conscious devotee. Therefore these doubts are like demons. Since Kåñëa

is so expert in killing demons, Arjuna here addresses Him as Madhusüdana so

that Kåñëa might kill the demonic doubts that arise in Arjuna’s mind.

Now the word prayäëa-käle in this verse is very significant because

whatever we do in life will be tested at the time of death. Arjuna is very

anxious to know of those who are constantly engaged in Kåñëa consciousness.

What should be their position at that final moment? At the time of death all

the bodily functions are disrupted, and the mind is not in a proper condition.

Thus disturbed by the bodily situation, one may not be able to remember the

Supreme Lord. Mahäräja Kulaçekhara, a great devotee, prays, “My dear Lord,

just now I am quite healthy, and it is better that I die immediately so that the

swan of my mind can seek entrance at the stem of Your lotus feet.” The

metaphor is used because the swan, a bird of the water, takes pleasure in

digging into the lotus flowers; its sporting proclivity is to enter the lotus flower.

Mahäräja Kulaçekhara says to the Lord, “Now my mind is undisturbed, and I

am quite healthy. If I die immediately, thinking of Your lotus feet, then I am

sure that my performance of Your devotional service will become perfect. But

if I have to wait for my natural death, then I do not know what will happen,

because at that time the bodily functions will be disrupted, my throat will be

choked up, and I do not know whether I shall be able to chant Your name.

Better let me die immediately.” Arjuna questions how a person can fix his

mind on Kåñëa’s lotus feet at such a time.

TEXT 3

é[q>aGavaNauvac

A+ar& b]ø ParMa& Sv>aavae_DYaaTMaMauCYaTae )

>aUTa>aavaeÙvk-rae ivSaGaR" k-MaRSa&ijTa" )) 3 ))

çré-bhagavän uväca

akñaraà brahma paramaà

svabhävo ’dhyätmam ucyate

bhüta-bhävodbhava-karo

visargaù karma-saàjïitaù

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

akñaram—indestructible; brahma—Brahman; paramam—transcendental;

svabhävaù—eternal nature; adhyätmam—the self; ucyate—is called;

bhüta-bhäva-udbhava-karaù—producing the material bodies of the living

entities; visargaù—creation; karma—fruitive activities; saàjïitaù—is called.

TRANSLATION

The Supreme Personality of Godhead said: The indestructible,

transcendental living entity is called Brahman, and his eternal nature is called

adhyätma, the self. Action pertaining to the development of the material bodies

of the living entities is called karma, or fruitive activities.

PURPORT

Brahman is indestructible and eternally existing, and its constitution is not

changed at any time. But beyond Brahman there is Parabrahman. Brahman

refers to the living entity, and Parabrahman refers to the Supreme Personality

of Godhead. The constitutional position of the living entity is different from

the position he takes in the material world. In material consciousness his

nature is to try to be the lord of matter, but in spiritual consciousness, Kåñëa

consciousness, his position is to serve the Supreme. When the living entity is

in material consciousness, he has to take on various bodies in the material

world. That is called karma, or varied creation by the force of material

consciousness.

In Vedic literature the living entity is called jévätmä and Brahman, but he is

never called Parabrahman. The living entity (jévätmä) takes different

positions—sometimes he merges into the dark material nature and identifies

himself with matter, and sometimes he identifies himself with the superior,

spiritual nature. Therefore he is called the Supreme Lord’s marginal energy.

According to his identification with material or spiritual nature, he receives a

material or spiritual body. In material nature he may take a body from any of

the 8,400,000 species of life, but in spiritual nature he has only one body. In

material nature he is manifested sometimes as a man, demigod, animal, beast,

bird, etc., according to his karma. To attain material heavenly planets and

enjoy their facilities, he sometimes performs sacrifices (yajïa), but when his

merit is exhausted he returns to earth again in the form of a man. This process

is called karma.

The Chändogya Upaniñad describes the Vedic sacrificial process. On the

sacrificial altar, five kinds of offerings are made into five kinds of fire. The five

kinds of fire are conceived of as the heavenly planets, clouds, the earth, man

and woman, and the five kinds of sacrificial offerings are faith, the enjoyer on

the moon, rain, grains and semen.

In the process of sacrifice, the living entity makes specific sacrifices to

attain specific heavenly planets and consequently reaches them. When the

merit of sacrifice is exhausted, the living entity descends to earth in the form

of rain, then takes on the form of grains, and the grains are eaten by man and

transformed into semen, which impregnates a woman, and thus the living

entity once again attains the human form to perform sacrifice and so repeat

the same cycle. In this way, the living entity perpetually comes and goes on the

material path. The Kåñëa conscious person, however, avoids such sacrifices. He

takes directly to Kåñëa consciousness and thereby prepares himself to return to

Godhead.

Impersonalist commentators on the Bhagavad-gétä unreasonably assume

that Brahman takes the form of jéva in the material world, and to substantiate

this they refer to Chapter Fifteen, verse 7, of the Gétä. But in this verse the

Lord also speaks of the living entity as “an eternal fragment of Myself.” The

fragment of God, the living entity, may fall down into the material world, but

the Supreme Lord (Acyuta) never falls down. Therefore this assumption that

the Supreme Brahman assumes the form of jéva is not acceptable. It is

important to remember that in Vedic literature Brahman (the living entity) is

distinguished from Parabrahman (the Supreme Lord).

TEXT 4

AiDa>aUTa& +arae >aav" PauåzêaiDadEvTaMa( )

AiDaYajae_hMaeva}a dehe deh>a*Taa& vr )) 4 ))

adhibhütaà kñaro bhävaù

puruñaç cädhidaivatam

adhiyajïo ’ham evätra

dehe deha-bhåtäà vara

SYNONYMS

adhibhütam—the physical manifestation; kñaraù—constantly changing;

bhävaù—nature; puruñaù—the universal form, including all the demigods, like

the sun and moon; ca—and; adhidaivatam—called adhidaiva; adhiyajïaù—the

Supersoul; aham—I (Kåñëa); eva—certainly; atra—in this; dehe—body;

deha-bhåtäm—of the embodied; vara—O best.

TRANSLATION

O best of the embodied beings, the physical nature, which is constantly

changing, is called adhibhüta [the material manifestation]. The universal form

of the Lord, which includes all the demigods, like those of the sun and moon, is

called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the

heart of every embodied being, am called adhiyajïa [the Lord of sacrifice].

PURPORT

The physical nature is constantly changing. Material bodies generally pass

through six stages: they are born, they grow, they remain for some duration,

they produce some by-products, they dwindle, and then they vanish. This

physical nature is called adhibhüta. It is created at a certain point and will be

annihilated at a certain point. The conception of the universal form of the

Supreme Lord, which includes all the demigods and their different planets, is

called adhidaivata. And present in the body along with the individual soul is

the Supersoul, a plenary representation of Lord Kåñëa. The Supersoul is called

the Paramätmä or adhiyajïa and is situated in the heart. The word eva is

particularly important in the context of this verse because by this word the

Lord stresses that the Paramätmä is not different from Him. The Supersoul,

the Supreme Personality of Godhead, seated beside the individual soul, is the

witness of the individual soul’s activities and is the source of the soul’s various

types of consciousness. The Supersoul gives the individual soul an opportunity

to act freely and witnesses his activities. The functions of all these different

manifestations of the Supreme Lord automatically become clarified for the

pure Kåñëa conscious devotee engaged in transcendental service to the Lord.

The gigantic universal form of the Lord called adhidaivata is contemplated by

the neophyte who cannot approach the Supreme Lord in His manifestation as

Supersoul. The neophyte is advised to contemplate the universal form, or

viräö-puruña, whose legs are considered the lower planets, whose eyes are

considered the sun and moon, and whose head is considered the upper

planetary system.

TEXT 5

ANTak-ale/ c MaaMaev SMarNMau¤-a k-le/vrMa( )

Ya" Pa[YaaiTa Sa MaÙav& YaaiTa NaaSTYa}a Sa&XaYa" )) 5 ))

anta-käle ca mäm eva

smaran muktvä kalevaram

yaù prayäti sa mad-bhävaà

yäti nästy atra saàçayaù

SYNONYMS

anta-käle—at the end of life; ca—also; mäm—Me; eva—certainly;

smaran—remembering; muktvä—quitting; kalevaram—the body; yaù—he

who; prayäti—goes; saù—he; mat-bhävam—My nature; yäti—achieves;

na—not; asti—there is; atra—here; saàçayaù—doubt.

TRANSLATION

And whoever, at the end of his life, quits his body, remembering Me alone,

at once attains My nature. Of this there is no doubt.

PURPORT

In this verse the importance of Kåñëa consciousness is stressed. Anyone

who quits his body in Kåñëa consciousness is at once transferred to the

transcendental nature of the Supreme Lord. The Supreme Lord is the purest of

the pure. Therefore anyone who is constantly Kåñëa conscious is also the

purest of the pure. The word smaran (“remembering”) is important.

Remembrance of Kåñëa is not possible for the impure soul who has not

practiced Kåñëa consciousness in devotional service. Therefore one should

practice Kåñëa consciousness from the very beginning of life. If one wants to

achieve success at the end of his life, the process of remembering Kåñëa is

essential. Therefore one should constantly, incessantly chant the

mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,

Hare Räma, Räma Räma, Hare Hare. Lord Caitanya has advised that one be as

tolerant as a tree (taror iva sahiñëunä). There may be so many impediments for

a person who is chanting Hare Kåñëa. Nonetheless, tolerating all these

impediments, one should continue to chant Hare Kåñëa, Hare Kåñëa, Kåñëa

Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, so that at

the end of one’s life one can have the full benefit of Kåñëa consciousness.

TEXT 6

Ya& Ya& vaiPa SMarN>aav& TYaJaTYaNTae k-le/vrMa( )

Ta& TaMaevEiTa k-aENTaeYa Sada TaÙav>aaivTa" )) 6 ))

yaà yaà väpi smaran bhävaà

tyajaty ante kalevaram

taà tam evaiti kaunteya

sadä tad-bhäva-bhävitaù

SYNONYMS

yam yam—whatever; vä api—at all; smaran—remembering; bhävam—nature;

tyajati—gives up; ante—at the end; kalevaram—this body; tam tam—similar;

eva—certainly; eti—gets; kaunteya—O son of Kunté; sadä—always; tat—that;

bhäva—state of being; bhävitaù—remembering.

TRANSLATION

Whatever state of being one remembers when he quits his body, O son of

Kunté, that state he will attain without fail.

PURPORT

The process of changing one’s nature at the critical moment of death is

here explained. A person who at the end of his life quits his body thinking of

Kåñëa attains the transcendental nature of the Supreme Lord, but it is not true

that a person who thinks of something other than Kåñëa attains the same

transcendental state. This is a point we should note very carefully. How can

one die in the proper state of mind? Mahäräja Bharata, although a great

personality, thought of a deer at the end of his life, and so in his next life he

was transferred into the body of a deer. Although as a deer he remembered his

past activities, he had to accept that animal body. Of course, one’s thoughts

during the course of one’s life accumulate to influence one’s thoughts at the

moment of death, so this life creates one’s next life. If in one’s present life one

lives in the mode of goodness and always thinks of Kåñëa, it is possible for one

to remember Kåñëa at the end of one’s life. That will help one be transferred to

the transcendental nature of Kåñëa. If one is transcendentally absorbed in

Kåñëa’s service, then his next body will be transcendental (spiritual), not

material. Therefore the chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa,

Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is the best process

for successfully changing one’s state of being at the end of one’s life.

TEXT 7

TaSMaaTSaveRzu k-ale/zu MaaMaNauSMar YauDYa c )

MaYYaiPaRTaMaNaaebuiÖMaaRMaevEZYaSYaSa&XaYa" )) 7 ))

tasmät sarveñu käleñu

mäm anusmara yudhya ca

mayy arpita-mano-buddhir

mäm evaiñyasy asaàçayaù

SYNONYMS

tasmät—therefore; sarveñu—at all; käleñu—times; mäm—Me; anusmara—go

on remembering; yudhya—fight; ca—also; mayi—unto Me;

arpita—surrendering; manaù—mind; buddhiù—intellect; mäm—unto Me;

eva—surely; eñyasi—you will attain; asaàçayaù—beyond a doubt.

TRANSLATION

Therefore, Arjuna, you should always think of Me in the form of Kåñëa and

at the same time carry out your prescribed duty of fighting. With your activities

dedicated to Me and your mind and intelligence fixed on Me, you will attain Me

without doubt.

PURPORT

This instruction to Arjuna is very important for all men engaged in

material activities. The Lord does not say that one should give up his

prescribed duties or engagements. One can continue them and at the same

time think of Kåñëa by chanting Hare Kåñëa. This will free one from material

contamination and engage the mind and intelligence in Kåñëa. By chanting

Kåñëa’s names, one will be transferred to the supreme planet, Kåñëaloka,

without a doubt.

TEXT 8

A>YaaSaYaaeGaYau¢e-Na ceTaSaa NaaNYaGaaiMaNaa )

ParMa& Pauåz& idVYa& YaaiTa PaaQaaRNauicNTaYaNa( )) 8 ))

abhyäsa-yoga-yuktena

cetasä nänya-gäminä

paramaà puruñaà divyaà

yäti pärthänucintayan

SYNONYMS

abhyäsa-yoga—by practice; yuktena—being engaged in meditation; cetasä—by

the mind and intelligence; na anya-gäminä—without their being deviated;

paramam—the Supreme; puruñam—Personality of Godhead;

divyam—transcendental; yäti—one achieves; pärtha—O son of Påthä;

anucintayan—constantly thinking of.

TRANSLATION

He who meditates on Me as the Supreme Personality of Godhead, his mind

constantly engaged in remembering Me, undeviated from the path, he, O

Pärtha, is sure to reach Me.

PURPORT

In this verse Lord Kåñëa stresses the importance of remembering Him.

One’s memory of Kåñëa is revived by chanting the mahä-mantra, Hare Kåñëa.

By this practice of chanting and hearing the sound vibration of the Supreme

Lord, one’s ear, tongue and mind are engaged. This mystic meditation is very

easy to practice, and it helps one attain the Supreme Lord. Puruñam means

enjoyer. Although living entities belong to the marginal energy of the

Supreme Lord, they are in material contamination. They think themselves

enjoyers, but they are not the supreme enjoyer. Here it is clearly stated that

the supreme enjoyer is the Supreme Personality of Godhead in His different

manifestations and plenary expansions as Näräyaëa, Väsudeva, etc.

The devotee can constantly think of the object of worship, the Supreme

Lord, in any of His features—Näräyaëa, Kåñëa, Räma, etc.—by chanting Hare

Kåñëa. This practice will purify him, and at the end of his life, due to his

constant chanting, he will be transferred to the kingdom of God. Yoga practice

is meditation on the Supersoul within; similarly, by chanting Hare Kåñëa one

fixes his mind always on the Supreme Lord. The mind is fickle, and therefore

it is necessary to engage the mind by force to think of Kåñëa. One example

often given is that of the caterpillar that thinks of becoming a butterfly and so

is transformed into a butterfly in the same life. Similarly, if we constantly

think of Kåñëa, it is certain that at the end of our lives we shall have the same

bodily constitution as Kåñëa.

TEXT 9

k-iv& Paura<aMaNauXaaiSaTaar‚

Ma<aaer<aqYaa&SaMaNauSMareÛ" )

SavRSYa DaaTaarMaicNTYaæPa‚

MaaidTYav<a| TaMaSa" ParSTaaTa( )) 9 ))

kavià puräëam anuçäsitäram

aëor aëéyäàsam anusmared yaù

sarvasya dhätäram acintya-rüpam

äditya-varëaà tamasaù parastät

SYNONYMS

kavim—the one who knows everything; puräëam—the oldest;

anuçäsitäram—the controller; aëoù—than the atom; aëéyäàsam—smaller;

anusmaret—always thinks of; yaù—one who; sarvasya—of everything;

dhätäram—the maintainer; acintya—inconceivable; rüpam—whose form;

äditya-varëam—luminous like the sun; tamasaù—to darkness;

parastät—transcendental.

TRANSLATION

One should meditate upon the Supreme Person as the one who knows

everything, as He who is the oldest, who is the controller, who is smaller than

the smallest, who is the maintainer of everything, who is beyond all material

conception, who is inconceivable, and who is always a person. He is luminous

like the sun, and He is transcendental, beyond this material nature.

PURPORT

The process of thinking of the Supreme is mentioned in this verse. The

foremost point is that He is not impersonal or void. One cannot meditate on

something impersonal or void. That is very difficult. The process of thinking of

Kåñëa, however, is very easy and is factually stated herein. First of all, the Lord

is puruña, a person—we think of the person Räma and the person Kåñëa. And

whether one thinks of Räma or of Kåñëa, what He is like is described in this

verse of Bhagavad-gétä. The Lord is kavi; that is, He knows past, present and

future and therefore knows everything. He is the oldest personality because He

is the origin of everything; everything is born out of Him. He is also the

supreme controller of the universe, and He is the maintainer and instructor of

humanity. He is smaller than the smallest. The living entity is one

ten-thousandth part of the tip of a hair, but the Lord is so inconceivably small

that He enters into the heart of this particle. Therefore He is called smaller

than the smallest. As the Supreme, He can enter into the atom and into the

heart of the smallest and control him as the Supersoul. Although so small, He

is still all-pervading and is maintaining everything. By Him all these planetary

systems are sustained. We often wonder how these big planets are floating in

the air. It is stated here that the Supreme Lord, by His inconceivable energy, is

sustaining all these big planets and systems of galaxies. The word acintya

(“inconceivable”) is very significant in this connection. God’s energy is

beyond our conception, beyond our thinking jurisdiction, and is therefore

called inconceivable (acintya). Who can argue this point? He pervades this

material world and yet is beyond it. We cannot comprehend even this material

world, which is insignificant compared to the spiritual world—so how can we

comprehend what is beyond? Acintya means that which is beyond this material

world, that which our argument, logic and philosophical speculation cannot

touch, that which is inconceivable. Therefore intelligent persons, avoiding

useless argument and speculation, should accept what is stated in scriptures

like the Vedas, Bhagavad-gétä and Çrémad-Bhägavatam and follow the

principles they set down. This will lead one to understanding.

TEXT 10

Pa[Yaa<ak-ale/ MaNaSaacle/Na

>a¢-ya Yau¢-ae YaaeGable/Na cEv )

>a]uvaeMaRDYae Pa[a<aMaaveXYa SaMYa‚

KSa Ta& Par& PauåzMauPaEiTa idVYaMa( )) 10 ))

prayäëa-käle manasäcalena

bhaktyä yukto yoga-balena caiva

bhruvor madhye präëam äveçya samyak

sa taà paraà puruñam upaiti divyam

SYNONYMS

prayäëa-käle—at the time of death; manasä—by the mind; acalena—without

its being deviated; bhaktyä—in full devotion; yuktaù—engaged;

yoga-balena—by the power of mystic yoga; ca—also; eva—certainly;

bhruvoù—the two eyebrows; madhye—between; präëam—the life air;

äveçya—establishing; samyak—completely; saù—he; tam—that;

param—transcendental; puruñam—Personality of Godhead; upaiti—achieves;

divyam—in the spiritual kingdom.

TRANSLATION

One who, at the time of death, fixes his life air between the eyebrows and,

by the strength of yoga, with an undeviating mind, engages himself in

remembering the Supreme Lord in full devotion, will certainly attain to the

Supreme Personality of Godhead.

PURPORT

In this verse it is clearly stated that at the time of death the mind must be

fixed in devotion to the Supreme Personality of Godhead. For those practiced

in yoga, it is recommended that they raise the life force between the eyebrows

(to the äjïä-cakra). The practice of ñaö-cakra-yoga, involving meditation on

the six cakras, is suggested here. A pure devotee does not practice such yoga,

but because he is always engaged in Kåñëa consciousness, at death he can

remember the Supreme Personality of Godhead by His grace. This is explained

in verse fourteen.

The particular use of the word yoga-balena is significant in this verse

because without practice of yoga—whether ñaö-cakra-yoga or bhakti-yoga—one

cannot come to this transcendental state of being at the time of death. One

cannot suddenly remember the Supreme Lord at death; one must have

practiced some yoga system, especially the system of bhakti-yoga. Since one’s

mind at death is very disturbed, one should practice transcendence through

yoga during one’s life.

TEXT 11

Yad+ar& vedivdae vdiNTa

ivXaiNTa YaÛTaYaae vqTaraGaa" )

YaidC^NTaae b]øcYa| criNTa

Tatae Pad& Sa°he<a Pa[v+Yae )) 11 ))

yad akñaraà veda-vido vadanti

viçanti yad yatayo véta-rägäù

yad icchanto brahmacaryaà caranti

tat te padaà saìgraheëa pravakñye

SYNONYMS

yat—that which; akñaram—syllable oà; veda-vidaù—persons conversant with

the Vedas; vadanti—say; viçanti—enter; yat—in which; yatayaù—great sages;

véta-rägäù—in the renounced order of life; yat—that which;

icchantaù—desiring; brahmacaryam—celibacy; caranti—practice; tat—that;

te—unto you; padam—situation; saìgraheëa—in summary; pravakñye—I shall

explain.

TRANSLATION

Persons who are learned in the Vedas, who utter oàkära and who are great

sages in the renounced order enter into Brahman. Desiring such perfection, one

practices celibacy. I shall now briefly explain to you this process by which one

may attain salvation.

PURPORT

Lord Çré Kåñëa has recommended to Arjuna the practice of ñaö-cakra-yoga,

in which one places the air of life between the eyebrows. Taking it for granted

that Arjuna might not know how to practice ñaö-cakra-yoga, the Lord explains

the process in the following verses. The Lord says that Brahman, although one

without a second, has various manifestations and features. Especially for the

impersonalists, the akñara, or oàkära—the syllable oà—is identical with

Brahman. Kåñëa here explains the impersonal Brahman, in which the

renounced order of sages enter.

In the Vedic system of knowledge, students, from the very beginning, are

taught to vibrate oà and learn of the ultimate impersonal Brahman by living

with the spiritual master in complete celibacy. In this way they realize two of

Brahman’s features. This practice is very essential for the student’s

advancement in spiritual life, but at the moment such brahmacäré (unmarried

celibate) life is not at all possible. The social construction of the world has

changed so much that there is no possibility of one’s practicing celibacy from

the beginning of student life. Throughout the world there are many

institutions for different departments of knowledge, but there is no recognized

institution where students can be educated in the brahmacäré principles.

Unless one practices celibacy, advancement in spiritual life is very difficult.

Therefore Lord Caitanya has announced, according to the scriptural

injunctions for this Age of Kali, that in this age no process of realizing the

Supreme is possible except the chanting of the holy names of Lord Kåñëa: Hare

Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma

Räma, Hare Hare.

TEXT 12

SavRÜarai<a Sa&YaMYa MaNaae ôid iNaåDYa c )

MaUDNYaaRDaaYaaTMaNa" Pa[a<aMaaiSQaTaae YaaeGaDaar<aaMa( )) 12 ))

sarva-dväräëi saàyamya

mano hådi nirudhya ca

mürdhny ädhäyätmanaù präëam

ästhito yoga-dhäraëäm

SYNONYMS

sarva-dväräëi—all the doors of the body; saàyamya—controlling; manaù—the

mind; hådi—in the heart; nirudhya—confining; ca—also; mürdhni—on the

head; ädhäya—fixing; ätmanaù—of the soul; präëam—the life air;

ästhitaù—situated in; yoga-dhäraëäm—the yogic situation.

TRANSLATION

The yogic situation is that of detachment from all sensual engagements.

Closing all the doors of the senses and fixing the mind on the heart and the life

air at the top of the head, one establishes himself in yoga.

PURPORT

To practice yoga as suggested here, one first has to close the doors of all

sense enjoyment. This practice is called pratyähära, or withdrawing the senses

from the sense objects. The sense organs for acquiring knowledge—the eyes,

ears, nose, tongue and touch—should be fully controlled and should not be

allowed to engage in self-gratification. In this way the mind focuses on the

Supersoul in the heart, and the life force is raised to the top of the head. In the

Sixth Chapter this process is described in detail. But as mentioned before, this

practice is not practical in this age. The best process is Kåñëa consciousness. If

one is always able to fix his mind on Kåñëa in devotional service, it is very easy

for him to remain in an undisturbed transcendental trance, or in samädhi.

TEXT 13

p wTYaek-a+ar& b]ø VYaahrNMaaMaNauSMarNa( )

Ya" Pa[YaaiTa TYaJaNdeh& Sa YaaiTa ParMaa& GaiTaMa( )) 13 ))

oà ity ekäkñaraà brahma

vyäharan mäm anusmaran

yaù prayäti tyajan dehaà

sa yäti paramäà gatim

SYNONYMS

oà—the combination of letters oà (oàkära); iti—thus; eka-akñaram—the one

syllable; brahma—absolute; vyäharan—vibrating; mäm—Me (Kåñëa);

anusmaran—remembering; yaù—anyone who; prayäti—leaves;

tyajan—quitting; deham—this body; saù—he; yäti—achieves; paramäm—the

supreme; gatim—destination.

TRANSLATION

After being situated in this yoga practice and vibrating the sacred syllable

oà, the supreme combination of letters, if one thinks of the Supreme

Personality of Godhead and quits his body, he will certainly reach the spiritual

planets.

PURPORT

It is clearly stated here that oà, Brahman and Lord Kåñëa are not different.

The impersonal sound of Kåñëa is oà, but the sound Hare Kåñëa contains oà.

The chanting of the Hare Kåñëa mantra is clearly recommended for this age.

So if one quits his body at the end of life chanting Hare Kåñëa, Hare Kåñëa,

Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, he

certainly reaches one of the spiritual planets, according to the mode of his

practice. The devotees of Kåñëa enter the Kåñëa planet, Goloka Våndävana.

For the personalists there are also innumerable other planets, known as

Vaikuëöha planets, in the spiritual sky, whereas the impersonalists remain in

the brahmajyoti.

TEXT 14

ANaNYaceTaa" SaTaTa& Yaae Maa& SMariTa iNaTYaXa" )

TaSYaah& Saul/>a" PaaQaR iNaTYaYau¢-SYa YaaeiGaNa" )) 14 ))

ananya-cetäù satataà

yo mäà smarati nityaçaù

tasyähaà sulabhaù pärtha

nitya-yuktasya yoginaù

SYNONYMS

ananya-cetäù—without deviation of the mind; satatam—always; yaù—anyone

who; mäm—Me (Kåñëa); smarati—remembers; nityaçaù—regularly; tasya—to

him; aham—I am; su-labhaù—very easy to achieve; pärtha—O son of Påthä;

nitya—regularly; yuktasya—engaged; yoginaù—for the devotee.

TRANSLATION

For one who always remembers Me without deviation, I am easy to obtain, O

son of Påthä, because of his constant engagement in devotional service.

PURPORT

This verse especially describes the final destination attained by the

unalloyed devotees who serve the Supreme Personality of Godhead in

bhakti-yoga. Previous verses have mentioned four different kinds of

devotees—the distressed, the inquisitive, those who seek material gain, and

the speculative philosophers. Different processes of liberation have also been

described: karma-yoga, jïäna-yoga and haöha-yoga. The principles of these yoga

systems have some bhakti added, but this verse particularly mentions pure

bhakti-yoga, without any mixture of jïäna, karma or haöha. As indicated by the

word ananya-cetäù, in pure bhakti-yoga the devotee desires nothing but Kåñëa.

A pure devotee does not desire promotion to heavenly planets, nor does he

seek oneness with the brahmajyoti or salvation or liberation from material

entanglement. A pure devotee does not desire anything. In the

Caitanya-caritämåta the pure devotee is called niñkäma, which means he has

no desire for self-interest. Perfect peace belongs to him alone, not to them who

strive for personal gain. Whereas a jïäna-yogé, karma-yogé or haöha-yogé has his

own selfish interests, a perfect devotee has no desire other than to please the

Supreme Personality of Godhead. Therefore the Lord says that for anyone who

is unflinchingly devoted to Him, He is easy to attain.

A pure devotee always engages in devotional service to Kåñëa in one of His

various personal features. Kåñëa has various plenary expansions and

incarnations, such as Räma and Nåsiàha, and a devotee can choose to fix his

mind in loving service to any of these transcendental forms of the Supreme

Lord. Such a devotee meets with none of the problems that plague the

practitioners of other yogas. Bhakti-yoga is very simple and pure and easy to

perform. One can begin simply by chanting Hare Kåñëa. The Lord is merciful

to all, but as we have already explained, He is especially inclined toward those

who always serve Him without deviation. The Lord helps such devotees in

various ways. As stated in the Vedas (

Kaöha Upaniñad

1.2.23), yam evaiña våëute

tena labhyas/ tasyaiña ätmä vivåëute tanuà sväm: one who is fully surrendered

and engaged in the devotional service of the Supreme Lord can understand

the Supreme Lord as He is. And as stated in

Bhagavad-gétä

(10.10), dadämi

buddhi-yogaà tam: the Lord gives such a devotee sufficient intelligence so that

ultimately the devotee can attain Him in His spiritual kingdom.

The special qualification of the pure devotee is that he is always thinking of

Kåñëa without deviation and without considering the time or place. There

should be no impediments. He should be able to carry out his service anywhere

and at any time. Some say that the devotee should remain in holy places like

Våndävana or some holy town where the Lord lived, but a pure devotee can

live anywhere and create the atmosphere of Våndävana by his devotional

service. It was Çré Advaita who told Lord Caitanya, “Wherever You are, O

Lord—there is Våndävana.”

As indicated by the words satatam and nityaçaù, which mean “always,”

“regularly,” or “every day,” a pure devotee constantly remembers Kåñëa and

meditates upon Him. These are qualifications of the pure devotee for whom

the Lord is most easily attainable. Bhakti-yoga is the system that the Gétä

recommends above all others. Generally, the bhakti-yogés are engaged in five

different ways: (1) çänta-bhakta, engaged in devotional service in neutrality;

(2) däsya-bhakta, engaged in devotional service as servant; (3) säkhya-bhakta,

engaged as friend; (4) vätsalya-bhakta, engaged as parent; and (5)

mädhurya-bhakta, engaged as conjugal lover of the Supreme Lord. In any of

these ways, the pure devotee is always constantly engaged in the

transcendental loving service of the Supreme Lord and cannot forget the

Supreme Lord, and so for him the Lord is easily attained. A pure devotee

cannot forget the Supreme Lord for a moment, and similarly the Supreme Lord

cannot forget His pure devotee for a moment. This is the great blessing of the

Kåñëa conscious process of chanting the mahä-mantra—Hare Kåñëa, Hare

Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare

Hare.

TEXT 15

MaaMauPaeTYa PauNaJaRNMa du"%al/YaMaXaaìTaMa( )

NaaPanuviNTa MahaTMaaNa" Sa&iSaiÖ& ParMaa& GaTaa" )) 15 ))

mäm upetya punar janma

duùkhälayam açäçvatam

näpnuvanti mahätmänaù

saàsiddhià paramäà gatäù

SYNONYMS

mäm—Me; upetya—achieving; punaù—again; janma—birth;

duùkha-älayam—place of miseries; açäçvatam—temporary; na—never;

äpnuvanti—attain; mahä-ätmänaù—the great souls; saàsiddhim—perfection;

paramäm—ultimate; gatäù—having achieved.

TRANSLATION

After attaining Me, the great souls, who are yogés in devotion, never return

to this temporary world, which is full of miseries, because they have attained

the highest perfection.

PURPORT

Since this temporary material world is full of the miseries of birth, old age,

disease and death, naturally he who achieves the highest perfection and

attains the supreme planet, Kåñëaloka, Goloka Våndävana, does not wish to

return. The supreme planet is described in Vedic literature as avyakta and

akñara and paramä gati; in other words, that planet is beyond our material

vision, and it is inexplicable, but it is the highest goal, the destination for the

mahätmäs (great souls). The mahätmäs receive transcendental messages from

the realized devotees and thus gradually develop devotional service in Kåñëa

consciousness and become so absorbed in transcendental service that they no

longer desire elevation to any of the material planets, nor do they even want to

be transferred to any spiritual planet. They only want Kåñëa and Kåñëa’s

association, and nothing else. That is the highest perfection of life. This verse

specifically mentions the personalist devotees of the Supreme Lord, Kåñëa.

These devotees in Kåñëa consciousness achieve the highest perfection of life.

In other words, they are the supreme souls.

TEXT 16

Aab]ø>auvNaaçaek-a" PauNaraviTaRNaae_JauRNa )

MaaMauPaeTYa Tau k-aENTaeYa PauNaJaRNMa Na ivÛTae )) 16 ))

ä-brahma-bhuvanäl lokäù

punar ävartino ’rjuna

mäm upetya tu kaunteya

punar janma na vidyate

SYNONYMS

ä-brahma-bhuvanät—up to the Brahmaloka planet; lokäù—the planetary

systems; punaù—again; ävartinaù—returning; arjuna—O Arjuna; mäm—unto

Me; upetya—arriving; tu—but; kaunteya—O son of Kunté; punaù

janma—rebirth; na—never; vidyate—takes place.

TRANSLATION

From the highest planet in the material world down to the lowest, all are

places of misery wherein repeated birth and death take place. But one who

attains to My abode, O son of Kunté, never takes birth again.

PURPORT

All kinds of yogés—karma, jïäna, haöha, etc.—eventually have to attain

devotional perfection in bhakti-yoga, or Kåñëa consciousness, before they can

go to Kåñëa’s transcendental abode and never return. Those who attain the

highest material planets, the planets of the demigods, are again subjected to

repeated birth and death. As persons on earth are elevated to higher planets,

people on higher planets such as Brahmaloka, Candraloka and Indraloka fall

down to earth. The practice of sacrifice called païcägni-vidyä, recommended in

the Chändogya Upaniñad, enables one to achieve Brahmaloka, but if, on

Brahmaloka, one does not cultivate Kåñëa consciousness, then he must return

to earth. Those who progress in Kåñëa consciousness on the higher planets are

gradually elevated to higher and higher planets and at the time of universal

devastation are transferred to the eternal spiritual kingdom. Çrédhara Svämé,

in his commentary on Bhagavad-gétä, quotes this verse:

brahmaëä saha te sarve

sampräpte pratisaïcare

parasyänte kåtätmänaù

praviçanti paraà padam

“When there is devastation of this material universe, Brahmä and his

devotees, who are constantly engaged in Kåñëa consciousness, are all

transferred to the spiritual universe and to specific spiritual planets according

to their desires.”

TEXT 17

SahóYauGaPaYaRNTaMahYaRd(b]ø<aae ivdu" )

rai}a& YauGaSahóaNTaa& Tae_haera}aivdae JaNaa" )) 17 ))

sahasra-yuga-paryantam

ahar yad brahmaëo viduù

rätrià yuga-sahasräntäà

te ’ho-rätra-vido janäù

SYNONYMS

sahasra—one thousand; yuga—millenniums; paryantam—including;

ahaù—day; yat—that which; brahmaëaù—of Brahmä; viduù—they know;

rätrim—night; yuga—millenniums; sahasra-antäm—similarly, ending after

one thousand; te—they; ahaù-rätra—day and night; vidaù—who understand;

janäù—people.

TRANSLATION

By human calculation, a thousand ages taken together form the duration of

Brahmä’s one day. And such also is the duration of his night.

PURPORT

The duration of the material universe is limited. It is manifested in cycles of

kalpas. A kalpa is a day of Brahmä, and one day of Brahmä consists of a

thousand cycles of four yugas, or ages: Satya, Tretä, Dväpara and Kali. The

cycle of Satya is characterized by virtue, wisdom and religion, there being

practically no ignorance and vice, and the yuga lasts 1,728,000 years. In the

Tretä-yuga vice is introduced, and this yuga lasts 1,296,000 years. In the

Dväpara-yuga there is an even greater decline in virtue and religion, vice

increasing, and this yuga lasts 864,000 years. And finally in Kali-yuga (the

yuga we have now been experiencing over the past 5,000 years) there is an

abundance of strife, ignorance, irreligion and vice, true virtue being practically

nonexistent, and this yuga lasts 432,000 years. In Kali-yuga vice increases to

such a point that at the termination of the yuga the Supreme Lord Himself

appears as the Kalki avatära, vanquishes the demons, saves His devotees, and

commences another Satya-yuga. Then the process is set rolling again. These

four yugas, rotating a thousand times, comprise one day of Brahmä, and the

same number comprise one night. Brahmä lives one hundred of such “years”

and then dies. These “hundred years” by earth calculations total to 311 trillion

and 40 billion earth years. By these calculations the life of Brahmä seems

fantastic and interminable, but from the viewpoint of eternity it is as brief as a

lightning flash. In the Causal Ocean there are innumerable Brahmäs rising

and disappearing like bubbles in the Atlantic. Brahmä and his creation are all

part of the material universe, and therefore they are in constant flux.

In the material universe not even Brahmä is free from the process of birth,

old age, disease and death. Brahmä, however, is directly engaged in the service

of the Supreme Lord in the management of this universe—therefore he at

once attains liberation. Elevated sannyäsés are promoted to Brahmä’s particular

planet, Brahmaloka, which is the highest planet in the material universe and

which survives all the heavenly planets in the upper strata of the planetary

system, but in due course Brahmä and all the inhabitants of Brahmaloka are

subject to death, according to the law of material nature.

TEXT 18

AVYa¢-aÜy¢-Ya" SavaR" Pa[>avNTYahraGaMae )

ra}YaaGaMae Pa[l/IYaNTae Ta}aEvaVYa¢-Sa&jke- )) 18 ))

avyaktäd vyaktayaù sarväù

prabhavanty ahar-ägame

rätry-ägame praléyante

tatraivävyakta-saàjïake

SYNONYMS

avyaktät—from the unmanifest; vyaktayaù—living entities; sarväù—all;

prabhavanti—become manifest; ahaù-ägame—at the beginning of the day;

rätri-ägame—at the fall of night; praléyante—are annihilated; tatra—into that;

eva—certainly; avyakta—the unmanifest; saàjïake—which is called.

TRANSLATION

At the beginning of Brahmä’s day, all living entities become manifest from

the unmanifest state, and thereafter, when the night falls, they are merged into

the unmanifest again.

TEXT 19

>aUTaGa]aMa" Sa WvaYa& >aUTva >aUTva Pa[l/IYaTae )

ra}YaaGaMae_vXa" PaaQaR Pa[>avTYahraGaMae )) 19 ))

bhüta-grämaù sa eväyaà

bhütvä bhütvä praléyate

rätry-ägame ’vaçaù pärtha

prabhavaty ahar-ägame

SYNONYMS

bhüta-grämaù—the aggregate of all living entities; saù—these; eva—certainly;

ayam—this; bhütvä bhütvä—repeatedly taking birth; praléyate—is annihilated;

rätri—of night; ägame—on the arrival; avaçaù—automatically; pärtha—O son

of Påthä; prabhavati—is manifest; ahaù—of daytime; ägame—on the arrival.

TRANSLATION

Again and again, when Brahmä’s day arrives, all living entities come into

being, and with the arrival of Brahmä’s night they are helplessly annihilated.

PURPORT

The less intelligent, who try to remain within this material world, may be

elevated to higher planets and then again must come down to this planet

earth. During the daytime of Brahmä they can exhibit their activities on

higher and lower planets within this material world, but at the coming of

Brahmä’s night they are all annihilated. In the day they receive various bodies

for material activities, and at night they no longer have bodies but remain

compact in the body of Viñëu. Then again they are manifest at the arrival of

Brahmä’s day. Bhütvä bhütvä praléyate: during the day they become manifest,

and at night they are annihilated again. Ultimately, when Brahmä’s life is

finished, they are all annihilated and remain unmanifest for millions and

millions of years. And when Brahmä is born again in another millennium they

are again manifest. In this way they are captivated by the spell of the material

world. But those intelligent persons who take to Kåñëa consciousness use the

human life fully in the devotional service of the Lord, chanting Hare Kåñëa,

Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,

Hare Hare. Thus they transfer themselves, even in this life, to the spiritual

planet of Kåñëa and become eternally blissful there, not being subject to such

rebirths.

TEXT 20

ParSTaSMaatau >aavae_NYaae_VYa¢-ae_VYa¢-aTSaNaaTaNa" )

Ya" Sa SaveRzu >aUTaezu NaXYaTSau Na ivNaXYaiTa )) 20 ))

paras tasmät tu bhävo ’nyo

’vyakto ’vyaktät sanätanaù

yaù sa sarveñu bhüteñu

naçyatsu na vinaçyati

SYNONYMS

paraù—transcendental; tasmät—to that; tu—but; bhävaù—nature;

anyaù—another; avyaktaù—unmanifest; avyaktät—to the unmanifest;

sanätanaù—eternal; yaù saù—that which; sarveñu—all;

bhüteñu—manifestation; naçyatsu—being annihilated; na—never;

vinaçyati—is annihilated.

TRANSLATION

Yet there is another unmanifest nature, which is eternal and is

transcendental to this manifested and unmanifested matter. It is supreme and is

never annihilated. When all in this world is annihilated, that part remains as it

is.

PURPORT

Kåñëa’s superior, spiritual energy is transcendental and eternal. It is beyond

all the changes of material nature, which is manifest and annihilated during

the days and nights of Brahmä. Kåñëa’s superior energy is completely opposite

in quality to material nature. Superior and inferior nature are explained in the

Seventh Chapter.

TEXT 21

AVYa¢-ae_+ar wTYau¢-STaMaahu" ParMaa& GaiTaMa( )

Ya& Pa[aPYa Na iNavTaRNTae TaÖaMa ParMa& MaMa )) 21 ))

avyakto ’kñara ity uktas

tam ähuù paramäà gatim

yaà präpya na nivartante

tad dhäma paramaà mama

SYNONYMS

avyaktaù—unmanifested; akñaraù—infallible; iti—thus; uktaù—is said;

tam—that; ähuù—is known; paramäm—the ultimate; gatim—destination;

yam—which; präpya—gaining; na—never; nivartante—come back; tat—that;

dhäma—abode; paramam—supreme; mama—My.

TRANSLATION

That which the Vedäntists describe as unmanifest and infallible, that which

is known as the supreme destination, that place from which, having attained it,

one never returns—that is My supreme abode.

PURPORT

The supreme abode of the Personality of Godhead, Kåñëa, is described in

the Brahma-saàhitä as cintämaëi-dhäma, a place where all desires are fulfilled.

The supreme abode of Lord Kåñëa, known as Goloka Våndävana, is full of

palaces made of touchstone. There are also trees, called “desire trees,” that

supply any type of eatable upon demand, and there are cows, known as surabhi

cows, which supply a limitless supply of milk. In this abode, the Lord is served

by hundreds of thousands of goddesses of fortune (Lakñmés), and He is called

Govinda, the primal Lord and the cause of all causes. The Lord is accustomed

to blow His flute (veëuà kvaëantam). His transcendental form is the most

attractive in all the worlds—His eyes are like lotus petals, and the color of His

body is like the color of clouds. He is so attractive that His beauty excels that

of thousands of Cupids. He wears saffron cloth, a garland around His neck and

a peacock feather in His hair. In the Bhagavad-gétä Lord Kåñëa gives only a

small hint of His personal abode, Goloka Våndävana, which is the supermost

planet in the spiritual kingdom. A vivid description is given in the

Brahma-saàhitä. Vedic literatures (

Kaöha Upaniñad

1.3.11) state that there is

nothing superior to the abode of the Supreme Godhead, and that that abode is

the ultimate destination (puruñän na paraà kiïcit sä käñöhä paramä gatiù).

When one attains to it, he never returns to the material world. Kåñëa’s

supreme abode and Kåñëa Himself are nondifferent, being of the same quality.

On this earth, Våndävana, ninety miles southeast of Delhi, is a replica of that

supreme Goloka Våndävana located in the spiritual sky. When Kåñëa

descended on this earth, He sported on that particular tract of land known as

Våndävana, comprising about eighty-four square miles in the district of

Mathurä, India.

TEXT 22

Pauåz" Sa Par" PaaQaR >a¢-ya l/>YaSTvNaNYaYaa )

YaSYaaNTa"SQaaiNa >aUTaaiNa YaeNa SavRiMad& TaTaMa( )) 22 ))

puruñaù sa paraù pärtha

bhaktyä labhyas tv ananyayä

yasyäntaù-sthäni bhütäni

yena sarvam idaà tatam

SYNONYMS

puruñaù—the Supreme Personality; saù—He; paraù—the Supreme, than

whom no one is greater; pärtha—O son of Påthä; bhaktyä—by devotional

service; labhyaù—can be achieved; tu—but; ananyayä—unalloyed,

undeviating; yasya—whom; antaù-sthäni—within; bhütäni—all of this

material manifestation; yena—by whom; sarvam—all; idam—whatever we can

see; tatam—is pervaded.

TRANSLATION

The Supreme Personality of Godhead, who is greater than all, is attainable

by unalloyed devotion. Although He is present in His abode, He is

all-pervading, and everything is situated within Him.

PURPORT

It is here clearly stated that the supreme destination, from which there is no

return, is the abode of Kåñëa, the Supreme Person. The Brahma-saàhitä

describes this supreme abode as änanda-cinmaya-rasa, a place where

everything is full of spiritual bliss. All the variegatedness manifest there is of

the quality of spiritual bliss—nothing there is material. That variegatedness is

expanded as the spiritual expansion of the Supreme Godhead Himself, for the

manifestation there is totally of the spiritual energy, as explained in Chapter

Seven. As far as this material world is concerned, although the Lord is always

in His supreme abode, He is nonetheless all-pervading by His material energy.

So by His spiritual and material energies He is present everywhere—both in

the material and in the spiritual universes. Yasyäntaù-sthäni means that

everything is sustained within Him, within either His spiritual or material

energy. The Lord is all-pervading by these two energies.

To enter Kåñëa’s supreme abode or the innumerable Vaikuëöha planets is

possible only by bhakti, devotional service, as clearly indicated here by the

word bhaktyä. No other process can help one attain that supreme abode. The

Vedas (

Gopäla-täpané Upaniñad

3.2) also describe the supreme abode and the

Supreme Personality of Godhead. Eko vaçé sarva-gaù kåñëaù. In that abode

there is only one Supreme Personality of Godhead, whose name is Kåñëa. He is

the supreme merciful Deity, and although situated there as one He has

expanded Himself into millions and millions of plenary expansions. The Vedas

compare the Lord to a tree standing still yet bearing many varieties of fruits,

flowers and changing leaves. The plenary expansions of the Lord who preside

over the Vaikuëöha planets are four-armed, and they are known by a variety of

names—Puruñottama, Trivikrama, Keçava, Mädhava, Aniruddha, Håñékeça,

Saìkarñaëa, Pradyumna, Çrédhara, Väsudeva, Dämodara, Janärdana,

Näräyaëa, Vämana, Padmanäbha, etc.

The

Brahma-saàhitä

(5.37) also confirms that although the Lord is always

in the supreme abode, Goloka Våndävana, He is all-pervading, so that

everything is going on nicely (goloka eva nivasaty akhilätma-bhütaù). As stated

in the Vedas (

Çvetäçvatara Upaniñad

6.8), paräsya çaktir vividhaiva çrüyate/

sväbhäviké jïäna-bala-kriyä ca: His energies are so expansive that they

systematically conduct everything in the cosmic manifestation without a flaw,

although the Supreme Lord is far, far away.

TEXT 23

Ya}a k-ale/ TvNaav*itaMaav*ita& cEv YaaeiGaNa" )

Pa[YaaTaa YaaiNTa Ta& k-al&/ v+YaaiMa >arTazR>a )) 23 ))

yatra käle tv anävåttim

ävåttià caiva yoginaù

prayätä yänti taà kälaà

vakñyämi bharatarñabha

SYNONYMS

yatra—at which; käle—time; tu—and; anävåttim—no return; ävåttim—return;

ca—also; eva—certainly; yoginaù—different kinds of mystics;

prayätäù—having departed; yänti—attain; tam—that; kälam—time;

vakñyämi—I shall describe; bharata-åñabha—O best of the Bhäratas.

TRANSLATION

O best of the Bhäratas, I shall now explain to you the different times at

which, passing away from this world, the yogé does or does not come back.

PURPORT

The unalloyed devotees of the Supreme Lord, who are totally surrendered

souls, do not care when they leave their bodies or by what method. They leave

everything in Kåñëa’s hands and so easily and happily return to Godhead. But

those who are not unalloyed devotees and who depend instead on such

methods of spiritual realization as karma-yoga, jïäna-yoga and haöha-yoga must

leave the body at a suitable time and thereby be assured whether or not they

will return to the world of birth and death.

If the yogé is perfect he can select the time and situation for leaving this

material world. But if he is not so expert his success depends on his

accidentally passing away at a certain suitable time. The suitable times at

which one passes away and does not come back are explained by the Lord in

the next verse. According to Äcärya Baladeva Vidyäbhüñaëa, the Sanskrit

word käla used herein refers to the presiding deity of time.

TEXT 24

AiGanJYaaeRiTarh" éu©-" z<MaaSaa otaraYa<aMa( )

Ta}a Pa[YaaTaa GaC^iNTa b]ø b]øivdae JaNaa" )) 24 ))

agnir jyotir ahaù çuklaù

ñaë-mäsä uttaräyaëam

tatra prayätä gacchanti

brahma brahma-vido janäù

SYNONYMS

agniù—fire; jyotiù—light; ahaù—day; çuklaù—the white fortnight;

ñaö-mäsäù—the six months; uttara-ayanam—when the sun passes on the

northern side; tatra—there; prayätäù—those who pass away; gacchanti—go;

brahma—to the Absolute; brahma-vidaù—who know the Absolute;

janäù—persons.

TRANSLATION

Those who know the Supreme Brahman attain that Supreme by passing

away from the world during the influence of the fiery god, in the light, at an

auspicious moment of the day, during the fortnight of the waxing moon, or

during the six months when the sun travels in the north.

PURPORT

When fire, light, day and the fortnight of the moon are mentioned, it is to

be understood that over all of them there are various presiding deities who

make arrangements for the passage of the soul. At the time of death, the mind

carries one on the path to a new life. If one leaves the body at the time

designated above, either accidentally or by arrangement, it is possible for him

to attain the impersonal brahmajyoti. Mystics who are advanced in yoga

practice can arrange the time and place to leave the body. Others have no

control—if by accident they leave at an auspicious moment, then they will not

return to the cycle of birth and death, but otherwise there is every possibility

that they will have to return. However, for the pure devotee in Kåñëa

consciousness, there is no fear of returning, whether he leaves the body at an

auspicious or inauspicious moment, by accident or arrangement.

TEXT 25

DaUMaae rai}aSTaQaa k*-Z<a" z<MaaSaa di+a<aaYaNaMa( )

Ta}a caNd]MaSa& JYaaeiTaYaaeRGaq Pa[aPYa iNavTaRTae )) 25 ))

dhümo rätris tathä kåñëaù

ñaë-mäsä dakñiëäyanam

tatra cändramasaà jyotir

yogé präpya nivartate

SYNONYMS

dhümaù—smoke; rätriù—night; tathä—also; kåñëaù—the fortnight of the dark

moon; ñaö-mäsäù—the six months; dakñiëa-ayanam—when the sun passes on

the southern side; tatra—there; cändra-masam—the moon planet; jyotiù—the

light; yogé—the mystic; präpya—achieving; nivartate—comes back.

TRANSLATION

The mystic who passes away from this world during the smoke, the night,

the fortnight of the waning moon, or the six months when the sun passes to the

south reaches the moon planet but again comes back.

PURPORT

In the Third Canto of Çrémad-Bhägavatam Kapila Muni mentions that

those who are expert in fruitive activities and sacrificial methods on earth

attain to the moon at death. These elevated souls live on the moon for about

10,000 years (by demigod calculations) and enjoy life by drinking soma-rasa.

They eventually return to earth. This means that on the moon there are

higher classes of living beings, though they may not be perceived by the gross

senses.

TEXT 26

éu©-k*-Z<ae GaTaq ùeTae JaGaTa" XaaìTae MaTae )

Wk-Yaa YaaTYaNaav*itaMaNYaYaavTaRTae PauNa" )) 26 ))

çukla-kåñëe gaté hy ete

jagataù çäçvate mate

ekayä yäty anävåttim

anyayävartate punaù

SYNONYMS

çukla—light; kåñëe—and darkness; gaté—ways of passing; hi—certainly;

ete—these two; jagataù—of the material world; çäçvate—of the Vedas;

mate—in the opinion; ekayä—by one; yäti—goes; anävåttim—to no return;

anyayä—by the other; ävartate—comes back; punaù—again.

TRANSLATION

According to Vedic opinion, there are two ways of passing from this

world—one in light and one in darkness. When one passes in light, he does not

come back; but when one passes in darkness, he returns.

PURPORT

The same description of departure and return is quoted by Äcärya Baladeva

Vidyäbhüñaëa from the

Chändogya Upaniñad

(5.10.3–5). Those who are

fruitive laborers and philosophical speculators from time immemorial are

constantly going and coming. Actually they do not attain ultimate salvation,

for they do not surrender to Kåñëa.

TEXT 27

NaETae Sa*Taq PaaQaR JaaNaNYaaeGaq MauùiTa k-êNa )

TaSMaaTSaveRzu k-ale/zu YaaeGaYau¢-ae >avaJauRNa )) 27 ))

naite såté pärtha jänan

yogé muhyati kaçcana

tasmät sarveñu käleñu

yoga-yukto bhavärjuna

SYNONYMS

na—never; ete—these two; såté—different paths; pärtha—O son of Påthä;

jänan—even if he knows; yogé—the devotee of the Lord; muhyati—is

bewildered; kaçcana—any; tasmät—therefore; sarveñu käleñu—always;

yoga-yuktaù—engaged in Kåñëa consciousness; bhava—just become;

arjuna—O Arjuna.

TRANSLATION

Although the devotees know these two paths, O Arjuna, they are never

bewildered. Therefore be always fixed in devotion.

PURPORT

Kåñëa is here advising Arjuna that he should not be disturbed by the

different paths the soul can take when leaving the material world. A devotee

of the Supreme Lord should not worry whether he will depart by arrangement

or by accident. The devotee should be firmly established in Kåñëa

consciousness and chant Hare Kåñëa. He should know that concern over

either of these two paths is troublesome. The best way to be absorbed in Kåñëa

consciousness is to be always dovetailed in His service, and this will make one’s

path to the spiritual kingdom safe, certain and direct. The word yoga-yukta is

especially significant in this verse. One who is firm in yoga is constantly

engaged in Kåñëa consciousness in all his activities. Çré Rüpa Gosvämé advises,

anäsaktasya viñayän yathärham upayuïjataù: one should be unattached in

material affairs and do everything in Kåñëa consciousness. By this system,

which is called yukta-vairägya, one attains perfection. Therefore the devotee is

not disturbed by these descriptions, because he knows that his passage to the

supreme abode is guaranteed by devotional service.

TEXT 28

vedezu Yajezu TaPa"Sau cEv

daNaezu YaTPau<Yaf-l&/ Pa[idíMa( )

ATYaeiTa TaTSavRiMad& ividTva

YaaeGaq Par& SQaaNaMauPaEiTa caÛMa( )) 28 ))

vedeñu yajïeñu tapaùsu caiva

däneñu yat puëya-phalaà pradiñöam

atyeti tat sarvam idaà viditvä

yogé paraà sthänam upaiti cädyam

SYNONYMS

vedeñu—in the study of the Vedas; yajïeñu—in the performances of yajïa,

sacrifice; tapaùsu—in undergoing different types of austerities; ca—also;

eva—certainly; däneñu—in giving charities; yat—that which;

puëya-phalam—result of pious work; pradiñöam—indicated; atyeti—surpasses;

tat sarvam—all those; idam—this; viditvä—knowing; yogé—the devotee;

param—supreme; sthänam—abode; upaiti—achieves; ca—also;

ädyam—original.

TRANSLATION

A person who accepts the path of devotional service is not bereft of the

results derived from studying the Vedas, performing austere sacrifices, giving

charity or pursuing philosophical and fruitive activities. Simply by performing

devotional service, he attains all these, and at the end he reaches the supreme

eternal abode.

PURPORT

This verse is the summation of the Seventh and Eighth chapters, which

particularly deal with Kåñëa consciousness and devotional service. One has to

study the Vedas under the guidance of the spiritual master and undergo many

austerities and penances while living under his care. A brahmacäré has to live

in the home of the spiritual master just like a servant, and he must beg alms

from door to door and bring them to the spiritual master. He takes food only

under the master’s order, and if the master neglects to call the student for food

that day, the student fasts. These are some of the Vedic principles for

observing brahmacarya.

After the student studies the Vedas under the master for a period from five

to twenty years, he may become a man of perfect character. Study of the Vedas

is not meant for the recreation of armchair speculators, but for the formation

of character. After this training, the brahmacäré is allowed to enter into

household life and marry. When he is a householder, he has to perform many

sacrifices so that he may achieve further enlightenment. He must also give

charity according to the country, time and candidate, discriminating among

charity in goodness, in passion and in ignorance, as described in Bhagavad-gétä.

Then after retiring from household life, upon accepting the order of

vänaprastha, he undergoes severe penances—living in forests, dressing with

tree bark, not shaving, etc. By carrying out the orders of brahmacarya,

householder life, vänaprastha and finally sannyäsa, one becomes elevated to

the perfectional stage of life. Some are then elevated to the heavenly

kingdoms, and when they become even more advanced they are liberated in

the spiritual sky, either in the impersonal brahmajyoti or in the Vaikuëöha

planets or Kåñëaloka. This is the path outlined by Vedic literatures.

The beauty of Kåñëa consciousness, however, is that by one stroke, by

engaging in devotional service, one can surpass all the rituals of the different

orders of life.

The words idaà viditvä indicate that one should understand the

instructions given by Çré Kåñëa in this chapter and the Seventh Chapter of

Bhagavad-gétä. One should try to understand these chapters not by scholarship

or mental speculation but by hearing them in association with devotees.

Chapters Seven through Twelve are the essence of Bhagavad-gétä. The first six

and the last six chapters are like coverings for the middle six chapters, which

are especially protected by the Lord. If one is fortunate enough to understand

Bhagavad-gétä—especially these middle six chapters—in the association of

devotees, then his life at once becomes glorified beyond all penances,

sacrifices, charities, speculations, etc., for one can achieve all the results of

these activities simply by Kåñëa consciousness.

One who has a little faith in Bhagavad-gétä should learn Bhagavad-gétä from

a devotee, because in the beginning of the Fourth Chapter it is stated clearly

that Bhagavad-gétä can be understood only by devotees; no one else can

perfectly understand the purpose of Bhagavad-gétä. One should therefore learn

Bhagavad-gétä from a devotee of Kåñëa, not from mental speculators. This is a

sign of faith. When one searches for a devotee and finally gets a devotee’s

association one actually begins to study and understand Bhagavad-gétä. By

advancement in the association of the devotee one is placed in devotional

service, and this service dispels all one’s misgivings about Kåñëa, or God, and

Kåñëa’s activities, form, pastimes, name and other features. After these

misgivings have been perfectly cleared away, one becomes fixed in one’s study.

Then one relishes the study of Bhagavad-gétä and attains the state of feeling

always Kåñëa conscious. In the advanced stage, one falls completely in love

with Kåñëa. This highest perfectional stage of life enables the devotee to be

transferred to Kåñëa’s abode in the spiritual sky, Goloka Våndävana, where the

devotee becomes eternally happy.

Thus end the Bhaktivedanta Purports to the Eighth Chapter of the Çrémad

Bhagavad-gétä in the matter of Attaining the Supreme.

- CHAPTER 9 -

The Most Confidential Knowledge

TEXT 1

é[q>aGavaNauvac

wd& Tau Tae GauùTaMa& Pa[v+YaaMYaNaSaUYave )

jaNa& ivjaNaSaihTa& YaJjaTva Maae+YaSae_éu>aaTa( )) 1 ))

çré-bhagavän uväca

idaà tu te guhyatamaà

pravakñyämy anasüyave

jïänaà vijïäna-sahitaà

yaj jïätvä mokñyase ’çubhät

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; idam—this;

tu—but; te—unto you; guhya-tamam—the most confidential; pravakñyämi—I

am speaking; anasüyave—to the nonenvious; jïänam—knowledge;

vijïäna—realized knowledge; sahitam—with; yat—which; jïätvä—knowing;

mokñyase—you will be released; açubhät—from this miserable material

existence.

TRANSLATION

The Supreme Personality of Godhead said: My dear Arjuna, because you are

never envious of Me, I shall impart to you this most confidential knowledge and

realization, knowing which you shall be relieved of the miseries of material

existence.

PURPORT

As a devotee hears more and more about the Supreme Lord, he becomes

enlightened. This hearing process is recommended in the Çrémad-Bhägavatam:

“The messages of the Supreme Personality of Godhead are full of potencies,

and these potencies can be realized if topics regarding the Supreme Godhead

are discussed amongst devotees. This cannot be achieved by the association of

mental speculators or academic scholars, for it is realized knowledge.”

The devotees are constantly engaged in the Supreme Lord’s service. The

Lord understands the mentality and sincerity of a particular living entity who

is engaged in Kåñëa consciousness and gives him the intelligence to

understand the science of Kåñëa in the association of devotees. Discussion of

Kåñëa is very potent, and if a fortunate person has such association and tries to

assimilate the knowledge, then he will surely make advancement toward

spiritual realization. Lord Kåñëa, in order to encourage Arjuna to higher and

higher elevation in His potent service, describes in this Ninth Chapter matters

more confidential than any He has already disclosed.

The very beginning of Bhagavad-gétä, the First Chapter, is more or less an

introduction to the rest of the book; and in the Second and Third chapters,

the spiritual knowledge described is called confidential. Topics discussed in the

Seventh and Eighth chapters are specifically related to devotional service, and

because they bring enlightenment in Kåñëa consciousness, they are called

more confidential. But the matters which are described in the Ninth Chapter

deal with unalloyed, pure devotion. Therefore this is called the most

confidential. One who is situated in the most confidential knowledge of Kåñëa

is naturally transcendental; he therefore has no material pangs, although he is

in the material world. In the Bhakti-rasämåta-sindhu it is said that although

one who has a sincere desire to render loving service to the Supreme Lord is

situated in the conditional state of material existence, he is to be considered

liberated. Similarly, we shall find in the Bhagavad-gétä, Tenth Chapter, that

anyone who is engaged in that way is a liberated person.

Now this first verse has specific significance. The words idaà jïänam (“this

knowledge”) refer to pure devotional service, which consists of nine different

activities: hearing, chanting, remembering, serving, worshiping, praying,

obeying, maintaining friendship and surrendering everything. By the practice

of these nine elements of devotional service one is elevated to spiritual

consciousness, Kåñëa consciousness. When one’s heart is thus cleared of

material contamination, one can understand this science of Kåñëa. Simply to

understand that a living entity is not material is not sufficient. That may be

the beginning of spiritual realization, but one should recognize the difference

between activities of the body and the spiritual activities of one who

understands that he is not the body.

In the Seventh Chapter we have already discussed the opulent potency of

the Supreme Personality of Godhead, His different energies, the inferior and

superior natures, and all this material manifestation. Now in Chapter Nine the

glories of the Lord will be delineated.

The Sanskrit word anasüyave in this verse is also very significant. Generally

the commentators, even if they are highly scholarly, are all envious of Kåñëa,

the Supreme Personality of Godhead. Even the most erudite scholars write on

Bhagavad-gétä very inaccurately. Because they are envious of Kåñëa, their

commentaries are useless. The commentaries given by devotees of the Lord are

bona fide. No one can explain Bhagavad-gétä or give perfect knowledge of

Kåñëa if he is envious. One who criticizes the character of Kåñëa without

knowing Him is a fool. So such commentaries should be very carefully avoided.

For one who understands that Kåñëa is the Supreme Personality of Godhead,

the pure and transcendental Personality, these chapters will be very beneficial.

TEXT 2

raJaivÛa raJaGauù& Paiv}aiMadMautaMaMa( )

Pa[TYa+aavGaMa& DaMYa| SauSau%& k-TauRMaVYaYaMa( )) 2 ))

räja-vidyä räja-guhyaà

pavitram idam uttamam

pratyakñävagamaà dharmyaà

su-sukhaà kartum avyayam

SYNONYMS

räja-vidyä—the king of education; räja-guhyam—the king of confidential

knowledge; pavitram—the purest; idam—this; uttamam—transcendental;

pratyakña—by direct experience; avagamam—understood; dharmyam—the

principle of religion; su-sukham—very happy; kartum—to execute;

avyayam—everlasting.

TRANSLATION

This knowledge is the king of education, the most secret of all secrets. It is

the purest knowledge, and because it gives direct perception of the self by

realization, it is the perfection of religion. It is everlasting, and it is joyfully

performed.

PURPORT

This chapter of Bhagavad-gétä is called the king of education because it is

the essence of all doctrines and philosophies explained before. Among the

principal philosophers in India are Gautama, Kaëäda, Kapila, Yäjïavalkya,

Çäëòilya and Vaiçvänara. And finally there is Vyäsadeva, the author of the

Vedänta-sütra. So there is no dearth of knowledge in the field of philosophy or

transcendental knowledge. Now the Lord says that this Ninth Chapter is the

king of all such knowledge, the essence of all knowledge that can be derived

from the study of the Vedas and different kinds of philosophy. It is the most

confidential because confidential or transcendental knowledge involves

understanding the difference between the soul and the body. And the king of

all confidential knowledge culminates in devotional service.

Generally, people are not educated in this confidential knowledge; they are

educated in external knowledge. As far as ordinary education is concerned,

people are involved with so many departments: politics, sociology, physics,

chemistry, mathematics, astronomy, engineering, etc. There are so many

departments of knowledge all over the world and many huge universities, but

there is, unfortunately, no university or educational institution where the

science of the spirit soul is instructed. Yet the soul is the most important part

of the body; without the presence of the soul, the body has no value. Still

people are placing great stress on the bodily necessities of life, not caring for

the vital soul.

The Bhagavad-gétä, especially from the Second Chapter on, stresses the

importance of the soul. In the very beginning, the Lord says that this body is

perishable and that the soul is not perishable (antavanta ime dehä nityasyoktäù

çarériëaù). That is a confidential part of knowledge: simply knowing that the

spirit soul is different from this body and that its nature is immutable,

indestructible and eternal. But that gives no positive information about the

soul. Sometimes people are under the impression that the soul is different from

the body and that when the body is finished, or one is liberated from the body,

the soul remains in a void and becomes impersonal. But actually that is not the

fact. How can the soul, which is so active within this body, be inactive after

being liberated from the body? It is always active. If it is eternal, then it is

eternally active, and its activities in the spiritual kingdom are the most

confidential part of spiritual knowledge. These activities of the spirit soul are

therefore indicated here as constituting the king of all knowledge, the most

confidential part of all knowledge.

This knowledge is the purest form of all activities, as explained in Vedic

literature. In the Padma Puräëa, man’s sinful activities have been analyzed and

are shown to be the results of sin after sin. Those who are engaged in fruitive

activities are entangled in different stages and forms of sinful reactions. For

instance, when the seed of a particular tree is sown, the tree does not appear

immediately to grow; it takes some time. It is first a small, sprouting plant, then

it assumes the form of a tree, then it flowers and bears fruit, and, when it is

complete, the flowers and fruits are enjoyed by persons who have sown the

seed of the tree. Similarly, a man performs a sinful act, and like a seed it takes

time to fructify. There are different stages. The sinful action may have already

stopped within the individual, but the results or the fruit of that sinful action

are still to be enjoyed. There are sins which are still in the form of a seed, and

there are others which are already fructified and are giving us fruit, which we

are enjoying as distress and pain.

As explained in the twenty-eighth verse of the Seventh Chapter, a person

who has completely ended the reactions of all sinful activities and who is fully

engaged in pious activities, being freed from the duality of this material world,

becomes engaged in devotional service to the Supreme Personality of

Godhead, Kåñëa. In other words, those who are actually engaged in the

devotional service of the Supreme Lord are already freed from all reactions.

This statement is confirmed in the Padma Puräëa:

aprärabdha-phalaà päpaà

küöaà béjaà phalonmukham

krameëaiva praléyeta

viñëu-bhakti-ratätmanäm

For those who are engaged in the devotional service of the Supreme

Personality of Godhead, all sinful reactions, whether fructified, in the stock, or

in the form of a seed, gradually vanish. Therefore the purifying potency of

devotional service is very strong, and it is called pavitram uttamam, the purest.

Uttama means transcendental. Tamas means this material world or darkness,

and uttama means that which is transcendental to material activities.

Devotional activities are never to be considered material, although sometimes

it appears that devotees are engaged just like ordinary men. One who can see

and is familiar with devotional service will know that they are not material

activities. They are all spiritual and devotional, uncontaminated by the

material modes of nature.

It is said that the execution of devotional service is so perfect that one can

perceive the results directly. This direct result is actually perceived, and we

have practical experience that any person who is chanting the holy names of

Kåñëa (Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare

Räma, Räma Räma, Hare Hare) in course of chanting without offenses feels

some transcendental pleasure and very quickly becomes purified of all material

contamination. This is actually seen. Furthermore, if one engages not only in

hearing but in trying to broadcast the message of devotional activities as well,

or if he engages himself in helping the missionary activities of Kåñëa

consciousness, he gradually feels spiritual progress. This advancement in

spiritual life does not depend on any kind of previous education or

qualification. The method itself is so pure that by simply engaging in it one

becomes pure.

In the

Vedänta-sütra

(3.2.26) this is also described in the following words:

prakäçaç ca karmaëy abhyäsät. “Devotional service is so potent that simply by

engaging in the activities of devotional service one becomes enlightened

without a doubt.” A practical example of this can be seen in the previous life

of Närada, who in that life happened to be the son of a maidservant. He had

no education, nor was he born into a high family. But when his mother was

engaged in serving great devotees, Närada also became engaged, and

sometimes, in the absence of his mother, he would serve the great devotees

himself. Närada personally says,

ucchiñöa-lepän anumodito dvijaiù

sakåt sma bhuïje tad-apästa-kilbiñaù

evaà pravåttasya viçuddha-cetasas

tad-dharma evätma-ruciù prajäyate

In this verse from

Çrémad-Bhägavatam

(1.5.25) Närada describes his previous

life to his disciple Vyäsadeva. He says that while engaged as a boy servant for

those purified devotees during the four months of their stay, he was intimately

associating with them. Sometimes those sages left remnants of food on their

dishes, and the boy, who would wash their dishes, wanted to taste the

remnants. So he asked the great devotees for their permission, and when they

gave it Närada ate those remnants and consequently became freed from all

sinful reactions. As he went on eating, he gradually became as pure-hearted as

the sages. The great devotees relished the taste of unceasing devotional service

to the Lord by hearing and chanting, and Närada gradually developed the

same taste. Närada says further,

tatränvahaà kåñëa-kathäù pragäyatäm

anugraheëäçåëavaà manoharäù

täù çraddhayä me ’nupadaà viçåëvataù

priyaçravasy aìga mamäbhavad ruciù

By associating with the sages, Närada got the taste for hearing and chanting

the glories of the Lord, and he developed a great desire for devotional service.

Therefore, as described in the Vedänta-sütra, prakäçaç ca karmaëy abhyäsät: if

one is engaged simply in the acts of devotional service, everything is revealed

to him automatically, and he can understand. This is called pratyakña, directly

perceived.

The word dharmyam means “the path of religion.” Närada was actually a

son of a maidservant. He had no opportunity to go to school. He was simply

assisting his mother, and fortunately his mother rendered some service to the

devotees. The child Närada also got the opportunity and simply by association

achieved the highest goal of all religion. The highest goal of all religion is

devotional service, as stated in Çrémad-Bhägavatam (sa vai puàsäà paro

dharmo yato bhaktir adhokñaje). Religious people generally do not know that

the highest perfection of religion is the attainment of devotional service. As

we have already discussed in regard to the last verse of Chapter Eight (vedeñu

yajïeñu tapaùsu caiva), generally Vedic knowledge is required for

self-realization. But here, although Närada never went to the school of the

spiritual master and was not educated in the Vedic principles, he acquired the

highest results of Vedic study. This process is so potent that even without

performing the religious process regularly, one can be raised to the highest

perfection. How is this possible? This is also confirmed in Vedic literature:

äcäryavän puruño veda. One who is in association with great äcäryas, even if he

is not educated or has never studied the Vedas, can become familiar with all

the knowledge necessary for realization.

The process of devotional service is a very happy one (susukham). Why?

Devotional service consists of çravaëaà kértanaà viñëoù [SB 7.5.23], so one can

simply hear the chanting of the glories of the Lord or can attend philosophical

lectures on transcendental knowledge given by authorized äcäryas. Simply by

sitting, one can learn; then one can eat the remnants of the food offered to

God, nice palatable dishes. In every state devotional service is joyful. One can

execute devotional service even in the most poverty-stricken condition. The

Lord says, patraà puñpaà phalaà toyam: He is ready to accept from the

devotee any kind of offering, never mind what. Even a leaf, a flower, a bit of

fruit, or a little water, which are all available in every part of the world, can be

offered by any person, regardless of social position, and will be accepted if

offered with love. There are many instances in history. Simply by tasting the

tulasé leaves offered to the lotus feet of the Lord, great sages like Sanat-kumära

became great devotees. Therefore the devotional process is very nice, and it

can be executed in a happy mood. God accepts only the love with which things

are offered to Him.

It is said here that this devotional service is eternally existing. It is not as

the Mäyävädé philosophers claim. Although they sometimes take to so-called

devotional service, their idea is that as long as they are not liberated they will

continue their devotional service, but at the end, when they become liberated,

they will “become one with God.” Such temporary time-serving devotional

service is not accepted as pure devotional service. Actual devotional service

continues even after liberation. When the devotee goes to the spiritual planet

in the kingdom of God, he is also engaged there in serving the Supreme Lord.

He does not try to become one with the Supreme Lord.

As will be seen in Bhagavad-gétä, actual devotional service begins after

liberation. After one is liberated, when one is situated in the Brahman

position (brahma-bhüta), one’s devotional service begins (samaù sarveñu

bhüteñu mad-bhaktià labhate paräm). No one can understand the Supreme

Personality of Godhead by executing karma-yoga, jïäna-yoga, añöäìga-yoga or

any other yoga independently. By these yogic methods one may make a little

progress toward bhakti-yoga, but without coming to the stage of devotional

service one cannot understand what is the Personality of Godhead. In the

Çrémad-Bhägavatam it is also confirmed that when one becomes purified by

executing the process of devotional service, especially by hearing

Çrémad-Bhägavatam or Bhagavad-gétä from realized souls, then he can

understand the science of Kåñëa, or the science of God. Evaà

prasanna-manaso bhagavad-bhakti yogataù. When one’s heart is cleared of all

nonsense, then one can understand what God is. Thus the process of

devotional service, of Kåñëa consciousness, is the king of all education and the

king of all confidential knowledge. It is the purest form of religion, and it can

be executed joyfully without difficulty. Therefore one should adopt it.

TEXT 3

Aé[ÕDaaNaa" Pauåza DaMaRSYaaSYa ParNTaPa )

APa[aPYa Maa& iNavTaRNTae Ma*TYauSa&SaarvTMaRiNa )) 3 ))

açraddadhänäù puruñä

dharmasyäsya parantapa

apräpya mäà nivartante

måtyu-saàsära-vartmani

SYNONYMS

açraddadhänäù—those who are faithless; puruñäù—such persons;

dharmasya—toward the process of religion; asya—this; parantapa—O killer of

the enemies; apräpya—without obtaining; mäm—Me; nivartante—come back;

måtyu—of death; saàsära—in material existence; vartmani—on the path.

TRANSLATION

Those who are not faithful in this devotional service cannot attain Me, O

conqueror of enemies. Therefore they return to the path of birth and death in

this material world.

PURPORT

The faithless cannot accomplish this process of devotional service; that is

the purport of this verse. Faith is created by association with devotees.

Unfortunate people, even after hearing all the evidence of Vedic literature

from great personalities, still have no faith in God. They are hesitant and

cannot stay fixed in the devotional service of the Lord. Thus faith is a most

important factor for progress in Kåñëa consciousness. In the

Caitanya-caritämåta it is said that faith is the complete conviction that simply

by serving the Supreme Lord, Çré Kåñëa, one can achieve all perfection. That is

called real faith. As stated in the

Çrémad-Bhägavatam

(4.31.14),

yathä taror müla-niñecanena

tåpyanti tat-skandha-bhujopaçäkhäù

präëopahäräc ca yathendriyäëäà

tathaiva sarvärhaëam acyutejyä

“By giving water to the root of a tree one satisfies its branches, twigs and

leaves, and by supplying food to the stomach one satisfies all the senses of the

body. Similarly, by engaging in the transcendental service of the Supreme Lord

one automatically satisfies all the demigods and all other living entities.”

Therefore, after reading Bhagavad-gétä one should promptly come to the

conclusion of Bhagavad-gétä: one should give up all other engagements and

adopt the service of the Supreme Lord, Kåñëa, the Personality of Godhead. If

one is convinced of this philosophy of life, that is faith.

Now, the development of that faith is the process of Kåñëa consciousness.

There are three divisions of Kåñëa conscious men. In the third class are those

who have no faith. Even if they are officially engaged in devotional service,

they cannot achieve the highest perfectional stage. Most probably they will

slip, after some time. They may become engaged, but because they haven’t

complete conviction and faith, it is very difficult for them to continue in

Kåñëa consciousness. We have practical experience in discharging our

missionary activity that some people come and apply themselves to Kåñëa

consciousness with some hidden motive, and as soon as they are economically a

little well situated they give up this process and take to their old ways again. It

is only by faith that one can advance in Kåñëa consciousness. As far as the

development of faith is concerned, one who is well versed in the literatures of

devotional service and has attained the stage of firm faith is called a first-class

person in Kåñëa consciousness. And in the second class are those who are not

very advanced in understanding the devotional scriptures but who

automatically have firm faith that kåñëa-bhakti, or service to Kåñëa, is the best

course and so in good faith have taken it up. Thus they are superior to the

third class, who have neither perfect knowledge of the scriptures nor good

faith but by association and simplicity are trying to follow. The third-class

person in Kåñëa consciousness may fall down, but when one is in the second

class he does not fall down, and for the first-class person in Kåñëa

consciousness there is no chance of falling down. One in the first class will

surely make progress and achieve the result at the end. As far as the third-class

person in Kåñëa consciousness is concerned, although he has faith in the

conviction that devotional service to Kåñëa is very good, he has not yet gained

adequate knowledge of Kåñëa through the scriptures like Çrémad-Bhägavatam

and Bhagavad-gétä. Sometimes these third-class persons in Kåñëa consciousness

have some tendency toward karma-yoga and jïäna-yoga, and sometimes they

are disturbed, but as soon as the infection of karma-yoga or jïäna-yoga is

vanquished, they become second-class or first-class persons in Kåñëa

consciousness. Faith in Kåñëa is also divided into three stages and described in

Çrémad-Bhägavatam. First-class attachment, second-class attachment and

third-class attachment are also explained in Çrémad-Bhägavatam in the

Eleventh Canto. Those who have no faith even after hearing about Kåñëa and

the excellence of devotional service, who think that it is simply eulogy, find

the path very difficult, even if they are supposedly engaged in devotional

service. For them there is very little hope of gaining perfection. Thus faith is

very important in the discharge of devotional service.

TEXT 4

MaYaa TaTaiMad& Sav| JaGadVYa¢-MaUiTaRNaa )

MaTSQaaiNa SavR>aUTaaiNa Na cah& TaeZvviSQaTa" )) 4 ))

mayä tatam idaà sarvaà

jagad avyakta-mürtinä

mat-sthäni sarva-bhütäni

na cähaà teñv avasthitaù

SYNONYMS

mayä—by Me; tatam—pervaded; idam—this; sarvam—all; jagat—cosmic

manifestation; avyakta-mürtinä—by the unmanifested form; mat-sthäni—in

Me; sarva-bhütäni—all living entities; na—not; ca—also; aham—I; teñu—in

them; avasthitaù—situated.

TRANSLATION

By Me, in My unmanifested form, this entire universe is pervaded. All

beings are in Me, but I am not in them.

PURPORT

The Supreme Personality of Godhead is not perceivable through the gross

material senses. It is said,

ataù çré-kåñëa-nämädi

na bhaved grähyam indriyaiù

sevonmukhe hi jihvädau

svayam eva sphuraty adaù

(

Bhakti-rasämåta-sindhu

1.2.234)

Lord Çré Kåñëa’s name, fame, pastimes, etc., cannot be understood by

material senses. Only to one who is engaged in pure devotional service under

proper guidance is He revealed. In the

Brahma-saàhitä

(5.38) it is stated,

premäïjana-cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti: one

can see the Supreme Personality of Godhead, Govinda, always within himself

and outside himself if one has developed the transcendental loving attitude

towards Him. Thus for people in general He is not visible. Here it is said that

although He is all-pervading, everywhere present, He is not conceivable by the

material senses. This is indicated here by the word avyakta-mürtinä. But

actually, although we cannot see Him, everything is resting in Him. As we

have discussed in the Seventh Chapter, the entire material cosmic

manifestation is only a combination of His two different energies—the

superior, spiritual energy and the inferior, material energy. Just as the sunshine

is spread all over the universe, the energy of the Lord is spread all over the

creation, and everything is resting in that energy.

Yet one should not conclude that because He is spread all over He has lost

His personal existence. To refute such an argument the Lord says, “I am

everywhere, and everything is in Me, but still I am aloof.” For example, a king

heads a government which is but the manifestation of the king’s energy; the

different governmental departments are nothing but the energies of the king,

and each department is resting on the king’s power. But still one cannot

expect the king to be present in every department personally. That is a crude

example. Similarly, all the manifestations that we see and everything that

exists, both in this material world and in the spiritual world, are resting on the

energy of the Supreme Personality of Godhead. The creation takes place by

the diffusion of His different energies, and, as stated in the Bhagavad-gétä,

viñöabhyäham idaà kåtsnam: He is everywhere present by His personal

representation, the diffusion of His different energies.

TEXT 5

Na c MaTSQaaiNa >aUTaaiNa PaXYa Mae YaaeGaMaEìrMa( )

>aUTa>a*à c >aUTaSQaae MaMaaTMaa >aUTa>aavNa" )) 5 ))

na ca mat-sthäni bhütäni

paçya me yogam aiçvaram

bhüta-bhån na ca bhüta-stho

mamätmä bhüta-bhävanaù

SYNONYMS

na—never; ca—also; mat-sthäni—situated in Me; bhütäni—all creation;

paçya—just see; me—My; yogam aiçvaram—inconceivable mystic power;

bhüta-bhåt—the maintainer of all living entities; na—never; ca—also;

bhüta-sthaù—in the cosmic manifestation; mama—My; ätmä—Self;

bhüta-bhävanaù—the source of all manifestations.

TRANSLATION

And yet everything that is created does not rest in Me. Behold My mystic

opulence! Although I am the maintainer of all living entities and although I am

everywhere, I am not a part of this cosmic manifestation, for My Self is the

very source of creation.

PURPORT

The Lord says that everything is resting on Him (mat-sthäni sarva-bhütäni).

This should not be misunderstood. The Lord is not directly concerned with the

maintenance and sustenance of this material manifestation. Sometimes we see

a picture of Atlas holding the globe on his shoulders; he seems to be very tired,

holding this great earthly planet. Such an image should not be entertained in

connection with Kåñëa’s upholding this created universe. He says that

although everything is resting on Him, He is aloof. The planetary systems are

floating in space, and this space is the energy of the Supreme Lord. But He is

different from space. He is differently situated. Therefore the Lord says,

“Although they are situated on My inconceivable energy, as the Supreme

Personality of Godhead I am aloof from them.” This is the inconceivable

opulence of the Lord.

In the Nirukti Vedic dictionary it is said, yujyate ’nena durghaöeñu käryeñu:

“The Supreme Lord is performing inconceivably wonderful pastimes,

displaying His energy.” His person is full of different potent energies, and His

determination is itself actual fact. In this way the Personality of Godhead is to

be understood. We may think of doing something, but there are so many

impediments, and sometimes it is not possible to do as we like. But when Kåñëa

wants to do something, simply by His willing, everything is performed so

perfectly that one cannot imagine how it is being done. The Lord explains this

fact: although He is the maintainer and sustainer of the entire material

manifestation, He does not touch this material manifestation. Simply by His

supreme will, everything is created, everything is sustained, everything is

maintained, and everything is annihilated. There is no difference between His

mind and Himself (as there is a difference between ourselves and our present

material mind) because He is absolute spirit. Simultaneously the Lord is

present in everything; yet the common man cannot understand how He is also

present personally. He is different from this material manifestation, yet

everything is resting on Him. This is explained here as yogam aiçvaram, the

mystic power of the Supreme Personality of Godhead.

TEXT 6

YaQaak-aXaiSQaTaae iNaTYa& vaYau" SavR}aGaae MahaNa( )

TaQaa SavaRi<a >aUTaaiNa MaTSQaaNaqTYauPaDaarYa )) 6 ))

yathäkäça-sthito nityaà

väyuù sarvatra-go mahän

tathä sarväëi bhütäni

mat-sthänéty upadhäraya

SYNONYMS

yathä—just as; äkäça-sthitaù—situated in the sky; nityam—always; väyuù—the

wind; sarvatra-gaù—blowing everywhere; mahän—great; tathä—similarly;

sarväëi bhütäni—all created beings; mat-sthäni—situated in Me; iti—thus;

upadhäraya—try to understand.

TRANSLATION

Understand that as the mighty wind, blowing everywhere, rests always in

the sky, all created beings rest in Me.

PURPORT

For the ordinary person it is almost inconceivable how the huge material

creation is resting in Him. But the Lord is giving an example which may help

us to understand. The sky may be the biggest manifestation we can conceive.

And in that sky the wind or air is the biggest manifestation in the cosmic

world. The movement of the air influences the movements of everything. But

although the wind is great, it is still situated within the sky; the wind is not

beyond the sky. Similarly, all the wonderful cosmic manifestations are existing

by the supreme will of God, and all of them are subordinate to that supreme

will. As we generally say, not a blade of grass moves without the will of the

Supreme Personality of Godhead. Thus everything is moving under His will:

by His will everything is being created, everything is being maintained, and

everything is being annihilated. Still He is aloof from everything, as the sky is

always aloof from the activities of the wind.

In the Upaniñads it is stated, yad-bhéñä vätaù pavate: “It is out of the fear of

the Supreme Lord that the wind is blowing.” (

Taittiréya Upaniñad

2.8.1) In the

Båhad-äraëyaka Upaniñad

(3.8.9) it is stated, etasya vä akñarasya praçäsane gärgi

sürya-candramasau vidhåtau tiñöhata etasya vä akñarasya praçäsane gärgi

dyäv-äpåthivyau vidhåtau tiñöhataù. “By the supreme order, under the

superintendence of the Supreme Personality of Godhead, the moon, the sun,

and the other great planets are moving.” In the

Brahma-saàhitä

(5.52) also it is

stated,

yac-cakñur eña savitä sakala-grahäëäà

räjä samasta-sura-mürtir açeña-tejäù

yasyäjïayä bhramati sambhåta-käla-cakro

govindam ädi-puruñaà tam ahaà bhajämi

This is a description of the movement of the sun. It is said that the sun is

considered to be one of the eyes of the Supreme Lord and that it has immense

potency to diffuse heat and light. Still it is moving in its prescribed orbit by the

order and the supreme will of Govinda. So, from the Vedic literature we can

find evidence that this material manifestation, which appears to us to be very

wonderful and great, is under the complete control of the Supreme Personality

of Godhead. This will be further explained in the later verses of this chapter.

TEXT 7

SavR>aUTaaiNa k-aENTaeYa Pa[k*-iTa& YaaiNTa MaaiMak-aMa( )

k-LPa+aYae PauNaSTaaiNa k-LPaadaE ivSa*JaaMYahMa( )) 7 ))

sarva-bhütäni kaunteya

prakåtià yänti mämikäm

kalpa-kñaye punas täni

kalpädau visåjämy aham

SYNONYMS

sarva-bhütäni—all created entities; kaunteya—O son of Kunté;

prakåtim—nature; yänti—enter; mämikäm—My; kalpa-kñaye—at the end of

the millennium; punaù—again; täni—all those; kalpa-ädau—in the beginning

of the millennium; visåjämi—create; aham—I.

TRANSLATION

O son of Kunté, at the end of the millennium all material manifestations

enter into My nature, and at the beginning of another millennium, by My

potency, I create them again.

PURPORT

The creation, maintenance and annihilation of this material cosmic

manifestation are completely dependent on the supreme will of the Personality

of Godhead. “At the end of the millennium” means at the death of Brahmä.

Brahmä lives for one hundred years, and his one day is calculated at

4,300,000,000 of our earthly years. His night is of the same duration. His

month consists of thirty such days and nights, and his year of twelve months.

After one hundred such years, when Brahmä dies, the devastation or

annihilation takes place; this means that the energy manifested by the

Supreme Lord is again wound up in Himself. Then again, when there is a need

to manifest the cosmic world, it is done by His will. Bahu syäm: “Although I am

one, I shall become many.” This is the Vedic aphorism (

Chändogya Upaniñad

6.2.3). He expands Himself in this material energy, and the whole cosmic

manifestation again takes place.

TEXT 8

Pa[k*-iTa& SvaMaví>Ya ivSa*JaaiMa PauNa" PauNa" )

>aUTaGa]aMaiMaMa& k*-TòMavXa& Pa[k*-TaevRXaaTa( )) 8 ))

prakåtià sväm avañöabhya

visåjämi punaù punaù

bhüta-grämam imaà kåtsnam

avaçaà prakåter vaçät

SYNONYMS

prakåtim—the material nature; sväm—of My personal Self;

avañöabhya—entering into; visåjämi—I create; punaù punaù—again and again;

bhüta-grämam—all the cosmic manifestations; imam—these; kåtsnam—in

total; avaçam—automatically; prakåteù—of the force of nature; vaçät—under

obligation.

TRANSLATION

The whole cosmic order is under Me. Under My will it is automatically

manifested again and again, and under My will it is annihilated at the end.

PURPORT

This material world is the manifestation of the inferior energy of the

Supreme Personality of Godhead. This has already been explained several

times. At the creation, the material energy is let loose as the mahat-tattva, into

which the Lord as His first Puruña incarnation, Mahä-Viñëu, enters. He lies

within the Causal Ocean and breathes out innumerable universes, and into

each universe the Lord again enters as Garbhodakaçäyé Viñëu. Each universe is

in that way created. He still further manifests Himself as Kñérodakaçäyé Viñëu,

and that Viñëu enters into everything—even into the minute atom. This fact

is explained here. He enters into everything.

Now, as far as the living entities are concerned, they are impregnated into

this material nature, and as a result of their past deeds they take different

positions. Thus the activities of this material world begin. The activities of the

different species of living beings are begun from the very moment of the

creation. It is not that all is evolved. The different species of life are created

immediately along with the universe. Men, animals, beasts, birds—everything

is simultaneously created, because whatever desires the living entities had at

the last annihilation are again manifested. It is clearly indicated here by the

word avaçam that the living entities have nothing to do with this process. The

state of being in their past life in the past creation is simply manifested again,

and all this is done simply by His will. This is the inconceivable potency of the

Supreme Personality of God. And after creating different species of life, He

has no connection with them. The creation takes place to accommodate the

inclinations of the various living entities, and so the Lord does not become

involved with it.

TEXT 9

Na c Maa& TaaiNa k-MaaRi<a iNabDNaiNTa DaNaÅYa )

odaSaqNavdaSaqNaMaSa¢&- Taezu k-MaRSau )) 9 ))

na ca mäà täni karmäëi

nibadhnanti dhanaïjaya

udäséna-vad äsénam

asaktaà teñu karmasu

SYNONYMS

na—never; ca—also; mäm—Me; täni—all those; karmäëi—activities;

nibadhnanti—bind; dhanaïjaya—O conqueror of riches; udäséna-vat—as

neutral; äsénam—situated; asaktam—without attraction; teñu—for those;

karmasu—activities.

TRANSLATION

O Dhanaïjaya, all this work cannot bind Me. I am ever detached from all

these material activities, seated as though neutral.

PURPORT

One should not think, in this connection, that the Supreme Personality of

Godhead has no engagement. In His spiritual world He is always engaged. In

the

Brahma-saàhitä

(5.6) it is stated, ätmärämasya tasyästi prakåtyä na

samägamaù: “He is always involved in His eternal, blissful, spiritual activities,

but He has nothing to do with these material activities.” Material activities are

being carried on by His different potencies. The Lord is always neutral in the

material activities of the created world. This neutrality is mentioned here with

the word udäséna-vat. Although He has control over every minute detail of

material activities, He is sitting as if neutral. The example can be given of a

high-court judge sitting on his bench. By his order so many things are

happening—someone is being hanged, someone is being put into jail, someone

is awarded a huge amount of wealth—but still he is neutral. He has nothing to

do with all that gain and loss. Similarly, the Lord is always neutral, although

He has His hand in every sphere of activity. In the

Vedänta-sütra

(2.1.34) it is

stated, vaiñamya-nairghåëye na: He is not situated in the dualities of this

material world. He is transcendental to these dualities. Nor is He attached to

the creation and annihilation of this material world. The living entities take

their different forms in the various species of life according to their past deeds,

and the Lord doesn’t interfere with them.

TEXT 10

MaYaaDYa+ae<a Pa[k*-iTa" SaUYaTae SacracrMa( )

heTauNaaNaeNa k-aENTaeYa JaGaiÜPairvTaRTae )) 10 ))

mayädhyakñeëa prakåtiù

süyate sa-caräcaram

hetunänena kaunteya

jagad viparivartate

SYNONYMS

mayä—by Me; adhyakñeëa—by superintendence; prakåtiù—material nature;

süyate—manifests; sa—both; cara-acaram—the moving and the nonmoving;

hetunä—for the reason; anena—this; kaunteya—O son of Kunté; jagat—the

cosmic manifestation; viparivartate—is working.

TRANSLATION

This material nature, which is one of My energies, is working under My

direction, O son of Kunté, producing all moving and nonmoving beings. Under

its rule this manifestation is created and annihilated again and again.

PURPORT

It is clearly stated here that the Supreme Lord, although aloof from all the

activities of the material world, remains the supreme director. The Supreme

Lord is the supreme will and the background of this material manifestation,

but the management is being conducted by material nature. Kåñëa also states

in Bhagavad-gétä that of all of the living entities in different forms and species,

“I am the father.” The father gives seeds to the womb of the mother for the

child, and similarly the Supreme Lord by His mere glance injects all the living

entities into the womb of material nature, and they come out in their different

forms and species, according to their last desires and activities. All these living

entities, although born under the glance of the Supreme Lord, take their

different bodies according to their past deeds and desires. So the Lord is not

directly attached to this material creation. He simply glances over material

nature; material nature is thus activated, and everything is created

immediately. Because He glances over material nature, there is undoubtedly

activity on the part of the Supreme Lord, but He has nothing to do with the

manifestation of the material world directly. This example is given in the

småti: when there is a fragrant flower before someone, the fragrance is touched

by the smelling power of the person, yet the smelling and the flower are

detached from one another. There is a similar connection between the

material world and the Supreme Personality of Godhead; actually He has

nothing to do with this material world, but He creates by His glance and

ordains. In summary, material nature, without the superintendence of the

Supreme Personality of Godhead, cannot do anything. Yet the Supreme

Personality is detached from all material activities.

TEXT 11

AvJaaNaiNTa Maa& MaU!a MaaNauzq& TaNauMaaié[TaMa( )

Par& >aavMaJaaNaNTaae MaMa >aUTaMaheìrMa( )) 11 ))

avajänanti mäà müòhä

mänuñéà tanum äçritam

paraà bhävam ajänanto

mama bhüta-maheçvaram

SYNONYMS

avajänanti—deride; mäm—Me; müòhäù—foolish men; mänuñém—in a human

form; tanum—a body; äçritam—assuming; param—transcendental;

bhävam—nature; ajänantaù—not knowing; mama—My; bhüta—of everything

that be; mahä-éçvaram—the supreme proprietor.

TRANSLATION

Fools deride Me when I descend in the human form. They do not know My

transcendental nature as the Supreme Lord of all that be.

PURPORT

From the other explanations of the previous verses in this chapter, it is

clear that the Supreme Personality of Godhead, although appearing like a

human being, is not a common man. The Personality of Godhead, who

conducts the creation, maintenance and annihilation of the complete cosmic

manifestation, cannot be a human being. Yet there are many foolish men who

consider Kåñëa to be merely a powerful man and nothing more. Actually, He is

the original Supreme Personality, as is confirmed in the Brahma-saàhitä

(éçvaraù paramaù kåñëaù); He is the Supreme Lord.

There are many éçvaras, controllers, and one appears greater than another.

In the ordinary management of affairs in the material world, we find some

official or director, and above him there is a secretary, and above him a

minister, and above him a president. Each of them is a controller, but one is

controlled by another. In the Brahma-saàhitä it is said that Kåñëa is the

supreme controller; there are many controllers undoubtedly, both in the

material and spiritual world, but Kåñëa is the supreme controller (éçvaraù

paramaù kåñëaù). and His body is sac-cid-änanda, nonmaterial.

Material bodies cannot perform the wonderful acts described in previous

verses. His body is eternal, blissful and full of knowledge. Although He is not a

common man, the foolish deride Him and consider Him to be a man. His body

is called here mänuñém because He is acting just like a man, a friend of

Arjuna’s, a politician involved in the Battle of Kurukñetra. In so many ways He

is acting just like an ordinary man, but actually His body is

sac-cid-änanda-vigraha [Bs. 5.1]—eternal bliss and knowledge absolute. This is

confirmed in the Vedic language also. Sac-cid-änanda-rüpäya kåñëäya: “I offer

my obeisances unto the Supreme Personality of Godhead, Kåñëa, who is the

eternal blissful form of knowledge.” (

Gopäla-täpané Upaniñad

1.1) There are

other descriptions in the Vedic language also. Tam ekaà govindam: “You are

Govinda, the pleasure of the senses and the cows.” Sac-cid-änanda-vigraham:

“And Your form is transcendental, full of knowledge, bliss and eternality.”

(

Gopäla-täpané Upaniñad

1.35)

Despite the transcendental qualities of Lord Kåñëa’s body, its full bliss and

knowledge, there are many so-called scholars and commentators of

Bhagavad-gétä who deride Kåñëa as an ordinary man. The scholar may be born

an extraordinary man due to his previous good work, but this conception of Çré

Kåñëa is due to a poor fund of knowledge. Therefore he is called müòha. for

only foolish persons consider Kåñëa to be an ordinary human being. The

foolish consider Kåñëa an ordinary human being because they do not know the

confidential activities of the Supreme Lord and His different energies. They

do not know that Kåñëa’s body is a symbol of complete knowledge and bliss,

that He is the proprietor of everything that be and that He can award

liberation to anyone. Because they do not know that Kåñëa has so many

transcendental qualifications, they deride Him.

Nor do they know that the appearance of the Supreme Personality of

Godhead in this material world is a manifestation of His internal energy. He is

the master of the material energy. As has been explained in several places

(mama mäyä duratyayä), He claims that the material energy, although very

powerful, is under His control, and whoever surrenders unto Him can get out

of the control of this material energy. If a soul surrendered to Kåñëa can get

out of the influence of material energy, then how can the Supreme Lord, who

conducts the creation, maintenance and annihilation of the whole cosmic

nature, have a material body like us? So this conception of Kåñëa is complete

foolishness. Foolish persons, however, cannot conceive that the Personality of

Godhead, Kåñëa, appearing just like an ordinary man, can be the controller of

all the atoms and of the gigantic manifestation of the universal form. The

biggest and the minutest are beyond their conception, so they cannot imagine

that a form like that of a human being can simultaneously control the infinite

and the minute. Actually although He is controlling the infinite and the

finite, He is apart from all this manifestation. It is clearly stated concerning

His yogam aiçvaram, His inconceivable transcendental energy, that He can

control the infinite and the finite simultaneously and that He can remain

aloof from them. Although the foolish cannot imagine how Kåñëa, who

appears just like a human being, can control the infinite and the finite, those

who are pure devotees accept this, for they know that Kåñëa is the Supreme

Personality of Godhead. Therefore they completely surrender unto Him and

engage in Kåñëa consciousness, devotional service of the Lord.

There are many controversies between the impersonalists and the

personalists about the Lord’s appearance as a human being. But if we consult

Bhagavad-gétä and Çrémad-Bhägavatam, the authoritative texts for

understanding the science of Kåñëa, then we can understand that Kåñëa is the

Supreme Personality of Godhead. He is not an ordinary man, although He

appeared on this earth as an ordinary human. In the Çrémad-Bhägavatam, First

Canto, First Chapter, when the sages headed by Çaunaka inquired about the

activities of Kåñëa, they said:

kåtavän kila karmäëi

saha rämeëa keçavaù

ati-martyäni bhagavän

güòhaù kapaöa-mäëuñaù

“Lord Çré Kåñëa, the Supreme Personality of Godhead, along with

Balaräma, played like a human being, and so masked He performed many

superhuman acts.” (

Bhäg.

1.1.20) The Lord’s appearance as a man bewilders the

foolish. No human being could perform the wonderful acts that Kåñëa

performed while He was present on this earth. When Kåñëa appeared before

His father and mother, Vasudeva and Devaké, He appeared with four hands,

but after the prayers of the parents He transformed Himself into an ordinary

child. As stated in the

Bhägavatam

(10.3.46), babhüva präkåtaù çiçuù: He

became just like an ordinary child, an ordinary human being. Now, here again

it is indicated that the Lord’s appearance as an ordinary human being is one of

the features of His transcendental body. In the Eleventh Chapter of

Bhagavad-gétä also it is stated that Arjuna prayed to see Kåñëa’s form of four

hands (tenaiva rüpeëa catur-bhujena). After revealing this form, Kåñëa, when

petitioned by Arjuna, again assumed His original humanlike form (mänuñaà

rüpam). These different features of the Supreme Lord are certainly not those

of an ordinary human being.

Some of those who deride Kåñëa and who are infected with the Mäyävädé

philosophy quote the following verse from the

Çrémad-Bhägavatam

(3.29.21) to

prove that Kåñëa is just an ordinary man. Ahaà sarveñu bhüteñu

bhütätmävasthitaù sadä: “The Supreme is present in every living entity.” We

should better take note of this particular verse from the Vaiñëava äcäryas like

Jéva Gosvämé and Viçvanätha Cakravarté Öhäkura instead of following the

interpretation of unauthorized persons who deride Kåñëa. Jéva Gosvämé,

commenting on this verse, says that Kåñëa, in His plenary expansion as

Paramätmä, is situated in the moving and the nonmoving entities as the

Supersoul, so any neophyte devotee who simply gives his attention to the

arcä-mürti, the form of the Supreme Lord in the temple, and does not respect

other living entities is uselessly worshiping the form of the Lord in the temple.

There are three kinds of devotees of the Lord, and the neophyte is in the

lowest stage. The neophyte devotee gives more attention to the Deity in the

temple than to other devotees, so Viçvanätha Cakravarté Öhäkura warns that

this sort of mentality should be corrected. A devotee should see that because

Kåñëa is present in everyone’s heart as Paramätmä, every body is the

embodiment or the temple of the Supreme Lord; so as one offers respect to the

temple of the Lord, he should similarly properly respect each and every body in

which the Paramätmä dwells. Everyone should therefore be given proper

respect and should not be neglected.

There are also many impersonalists who deride temple worship. They say

that since God is everywhere, why should one restrict himself to temple

worship? But if God is everywhere, is He not in the temple or in the Deity?

Although the personalist and the impersonalist will fight with one another

perpetually, a perfect devotee in Kåñëa consciousness knows that although

Kåñëa is the Supreme Personality, He is all-pervading, as confirmed in the

Brahma-saàhitä. Although His personal abode is Goloka Våndävana and He is

always staying there, by His different manifestations of energy and by His

plenary expansion He is present everywhere in all parts of the material and

spiritual creation.

TEXT 12

MaaegaaXaa Maaegak-MaaR<aae MaaegajaNaa ivceTaSa" )

ra+aSaqMaaSaurq& cEv Pa[k*-iTa& MaaeihNaq& ié[Taa" )) 12 ))

moghäçä mogha-karmäëo

mogha-jïänä vicetasaù

räkñasém äsuréà caiva

prakåtià mohinéà çritäù

SYNONYMS

mogha-äçäù—baffled in their hopes; mogha-karmäëaù—baffled in fruitive

activities; mogha-jïänäù—baffled in knowledge; vicetasaù—bewildered;

räkñasém—demonic; äsurém—atheistic; ca—and; eva—certainly;

prakåtim—nature; mohiném—bewildering; çritäù—taking shelter of.

TRANSLATION

Those who are thus bewildered are attracted by demonic and atheistic views.

In that deluded condition, their hopes for liberation, their fruitive activities,

and their culture of knowledge are all defeated.

PURPORT

There are many devotees who assume themselves to be in Kåñëa

consciousness and devotional service but at heart do not accept the Supreme

Personality of Godhead, Kåñëa, as the Absolute Truth. For them, the fruit of

devotional service—going back to Godhead—will never be tasted. Similarly,

those who are engaged in fruitive pious activities and who are ultimately

hoping to be liberated from this material entanglement will never be successful

either, because they deride the Supreme Personality of Godhead, Kåñëa. In

other words, persons who mock Kåñëa are to be understood to be demonic or

atheistic. As described in the Seventh Chapter of Bhagavad-gétä, such demonic

miscreants never surrender to Kåñëa. Therefore their mental speculations to

arrive at the Absolute Truth bring them to the false conclusion that the

ordinary living entity and Kåñëa are one and the same. With such a false

conviction, they think that the body of any human being is now simply

covered by material nature and that as soon as one is liberated from this

material body there is no difference between God and himself. This attempt to

become one with Kåñëa will be baffled because of delusion. Such atheistic and

demoniac cultivation of spiritual knowledge is always futile. That is the

indication of this verse. For such persons, cultivation of the knowledge in the

Vedic literature, like the Vedänta-sütra and the Upaniñads. is always baffled.

It is a great offense, therefore, to consider Kåñëa, the Supreme Personality

of Godhead, to be an ordinary man. Those who do so are certainly deluded

because they cannot understand the eternal form of Kåñëa. The

Båhad-viñëu-småti clearly states:

yo vetti bhautikaà dehaà

kåñëasya paramätmanaù

sa sarvasmäd bahiñ-käryaù

çrauta-smärta-vidhänataù

mukhaà tasyävalokyäpi

sa-celaà snänam äcaret

“One who considers the body of Kåñëa to be material should be driven out

from all rituals and activities of the çruti and the småti. And if one by chance

sees his face, one should at once take bath in the Ganges to rid himself of

infection. People jeer at Kåñëa because they are envious of the Supreme

Personality of Godhead. Their destiny is certainly to take birth after birth in

the species of atheistic and demoniac life. Perpetually, their real knowledge

will remain under delusion, and gradually they will regress to the darkest

region of creation.”

TEXT 13

MahaTMaaNaSTau Maa& PaaQaR dEvq& Pa[k*-iTaMaaié[Taa" )

>aJaNTYaNaNYaMaNaSaae jaTva >aUTaaidMaVYaYaMa( )) 13 ))

mahätmänas tu mäà pärtha

daivéà prakåtim äçritäù

bhajanty ananya-manaso

jïätvä bhütädim avyayam

SYNONYMS

mahä-ätmänaù—the great souls; tu—but; mäm—unto Me; pärtha—O son of

Påthä; daivém—divine; prakåtim—nature; äçritäù—having taken shelter of;

bhajanti—render service; ananya-manasaù—without deviation of the mind;

jïätvä—knowing; bhüta—of creation; ädim—the origin;

avyayam—inexhaustible.

TRANSLATION

O son of Påthä, those who are not deluded, the great souls, are under the

protection of the divine nature. They are fully engaged in devotional service

because they know Me as the Supreme Personality of Godhead, original and

inexhaustible.

PURPORT

In this verse the description of the mahätmä is clearly given. The first sign

of the mahätmä is that he is already situated in the divine nature. He is not

under the control of material nature. And how is this effected? That is

explained in the Seventh Chapter: one who surrenders unto the Supreme

Personality of Godhead, Çré Kåñëa, at once becomes freed from the control of

material nature. That is the qualification. One can become free from the

control of material nature as soon as he surrenders his soul to the Supreme

Personality of Godhead. That is the preliminary formula. Being marginal

potency, as soon as the living entity is freed from the control of material

nature, he is put under the guidance of the spiritual nature. The guidance of

the spiritual nature is called daivé prakåti, divine nature. So when one is

promoted in that way—by surrendering to the Supreme Personality of

Godhead—one attains to the stage of great soul, mahätmä.

The mahätmä does not divert his attention to anything outside Kåñëa,

because he knows perfectly well that Kåñëa is the original Supreme Person, the

cause of all causes. There is no doubt about it. Such a mahätmä, or great soul,

develops through association with other mahätmäs, pure devotees. Pure

devotees are not even attracted by Kåñëa’s other features, such as the

four-armed Mahä-Viñëu. They are simply attracted by the two-armed form of

Kåñëa. They are not attracted to other features of Kåñëa, nor are they

concerned with any form of a demigod or of a human being. They meditate

only upon Kåñëa in Kåñëa consciousness. They are always engaged in the

unswerving service of the Lord in Kåñëa consciousness.

TEXT 14

SaTaTa& k-ITaRYaNTaae Maa& YaTaNTaê d*!v]Taa" )

NaMaSYaNTaê Maa& >a¢-ya iNaTYaYau¢-a oPaaSaTae )) 14 ))

satataà kértayanto mäà

yatantaç ca dåòha-vratäù

namasyantaç ca mäà bhaktyä

nitya-yuktä upäsate

SYNONYMS

satatam—always; kértayantaù—chanting; mäm—about Me; yatantaù—fully

endeavoring; ca—also; dåòha-vratäù—with determination;

namasyantaù—offering obeisances; ca—and; mäm—Me; bhaktyä—in

devotion; nitya-yuktäù—perpetually engaged; upäsate—worship.

TRANSLATION

Always chanting My glories, endeavoring with great determination, bowing

down before Me, these great souls perpetually worship Me with devotion.

PURPORT

The mahätmä cannot be manufactured by rubber-stamping an ordinary

man. His symptoms are described here: a mahätmä is always engaged in

chanting the glories of the Supreme Lord Kåñëa, the Personality of Godhead.

He has no other business. He is always engaged in the glorification of the Lord.

In other words, he is not an impersonalist. When the question of glorification

is there, one has to glorify the Supreme Lord, praising His holy name, His

eternal form, His transcendental qualities and His uncommon pastimes. One

has to glorify all these things; therefore a mahätmä is attached to the Supreme

Personality of Godhead.

One who is attached to the impersonal feature of the Supreme Lord, the

brahmajyoti, is not described as mahätmä in the Bhagavad-gétä. He is described

in a different way in the next verse. The mahätmä is always engaged in

different activities of devotional service, as described in the

Çrémad-Bhägavatam, hearing and chanting about Viñëu, not a demigod or

human being. That is devotion: çravaëaà kértanaà viñëoù and smaraëam,

remembering Him. Such a mahätmä has firm determination to achieve at the

ultimate end the association of the Supreme Lord in any one of the five

transcendental rasas. To achieve that success, he engages all

activities—mental, bodily and vocal, everything—in the service of the

Supreme Lord, Çré Kåñëa. That is called full Kåñëa consciousness.

In devotional service there are certain activities which are called

determined, such as fasting on certain days, like the eleventh day of the moon,

Ekädaçé, and on the appearance day of the Lord. All these rules and

regulations are offered by the great äcäryas for those who are actually

interested in getting admission into the association of the Supreme Personality

of Godhead in the transcendental world. The mahätmäs, great souls, strictly

observe all these rules and regulations, and therefore they are sure to achieve

the desired result.

As described in the second verse of this chapter, not only is this devotional

service easy, but it can be performed in a happy mood. One does not need to

undergo any severe penance and austerity. He can live this life in devotional

service, guided by an expert spiritual master, and in any position, either as a

householder or a sannyäsé or a brahmacäré; in any position and anywhere in

the world, he can perform this devotional service to the Supreme Personality

of Godhead and thus become actually mahätmä, a great soul.

TEXT 15

jaNaYajeNa caPYaNYae YaJaNTaae MaaMauPaaSaTae )

Wk-TveNa Pa*Qa¤e-Na bhuDaa ivìTaaeMau%Ma( )) 15 ))

jïäna-yajïena cäpy anye

yajanto mäm upäsate

ekatvena påthaktvena

bahudhä viçvato-mukham

SYNONYMS

jïäna-yajïena—by cultivation of knowledge; ca—also; api—certainly;

anye—others; yajantaù—sacrificing; mäm—Me; upäsate—worship;

ekatvena—in oneness; påthaktvena—in duality; bahudhä—in diversity;

viçvataù-mukham—and in the universal form.

TRANSLATION

Others, who engage in sacrifice by the cultivation of knowledge, worship the

Supreme Lord as the one without a second, as diverse in many, and in the

universal form.

PURPORT

This verse is the summary of the previous verses. The Lord tells Arjuna that

those who are purely in Kåñëa consciousness and do not know anything other

than Kåñëa are called mahätmä; yet there are other persons who are not

exactly in the position of mahätmä but who worship Kåñëa also, in different

ways. Some of them have already been described as the distressed, the

financially destitute, the inquisitive, and those who are engaged in the

cultivation of knowledge. But there are others who are still lower, and these

are divided into three: (1) he who worships himself as one with the Supreme

Lord, (2) he who concocts some form of the Supreme Lord and worships that,

and (3) he who accepts the universal form, the viçvarüpa of the Supreme

Personality of Godhead, and worships that. Out of the above three, the lowest,

those who worship themselves as the Supreme Lord, thinking themselves to be

monists, are most predominant. Such people think themselves to be the

Supreme Lord, and in this mentality they worship themselves. This is also a

type of God worship, for they can understand that they are not the material

body but are actually spiritual soul; at least, such a sense is prominent.

Generally the impersonalists worship the Supreme Lord in this way. The

second class includes the worshipers of the demigods, those who by

imagination consider any form to be the form of the Supreme Lord. And the

third class includes those who cannot conceive of anything beyond the

manifestation of this material universe. They consider the universe to be the

supreme organism or entity and worship that. The universe is also a form of

the Lord.

TEXT 16

Ah& §-Taurh& Yaj" SvDaahMahMaaEzDaMa( )

MaN}aae_hMahMaevaJYaMahMaiGanrh& huTaMa( )) 16 ))

ahaà kratur ahaà yajïaù

svadhäham aham auñadham

mantro ’ham aham eväjyam

aham agnir ahaà hutam

SYNONYMS

aham—I; kratuù—Vedic ritual; aham—I; yajïaù—småti sacrifice;

svadhä—oblation; aham—I; aham—I; auñadham—healing herb;

mantraù—transcendental chant; aham—I; aham—I; eva—certainly;

äjyam—melted butter; aham—I; agniù—fire; aham—I; hutam—offering.

TRANSLATION

But it is I who am the ritual, I the sacrifice, the offering to the ancestors,

the healing herb, the transcendental chant. I am the butter and the fire and the

offering.

PURPORT

The Vedic sacrifice known as jyotiñöoma is also Kåñëa, and He is also the

mahä-yajïa mentioned in the småti. The oblations offered to the Pitåloka or

the sacrifice performed to please the Pitåloka, considered as a kind of drug in

the form of clarified butter, is also Kåñëa. The mantras chanted in this

connection are also Kåñëa. And many other commodities made with milk

products for offering in the sacrifices are also Kåñëa. The fire is also Kåñëa

because fire is one of the five material elements and is therefore claimed as the

separated energy of Kåñëa. In other words, the Vedic sacrifices recommended

in the karma-käëòa division of the Vedas are in total also Kåñëa. Or, in other

words, those who are engaged in rendering devotional service unto Kåñëa are

to be understood to have performed all the sacrifices recommended in the

Vedas.

TEXT 17

iPaTaahMaSYa JaGaTaae MaaTaa DaaTaa iPaTaaMah" )

veÛ& Paiv}aMa( pk-ar ‰k(- SaaMa YaJaurev c )) 17 ))

pitäham asya jagato

mätä dhätä pitämahaù

vedyaà pavitram oàkära

åk säma yajur eva ca

SYNONYMS

pitä—father; aham—I; asya—of this; jagataù—universe; mätä—mother;

dhätä—supporter; pitämahaù—grandfather; vedyam—what is to be known;

pavitram—that which purifies; oà-kära—the syllable oà; åk—the Åg Veda;

säma—the Säma Veda; yajuù—the Yajur Veda; eva—certainly; ca—and.

TRANSLATION

I am the father of this universe, the mother, the support and the grandsire. I

am the object of knowledge, the purifier and the syllable oà. I am also the Åg,

the Säma and the Yajur Vedas.

PURPORT

The entire cosmic manifestations, moving and nonmoving, are manifested

by different activities of Kåñëa’s energy. In the material existence we create

different relationships with different living entities who are nothing but

Kåñëa’s marginal energy; under the creation of prakåti some of them appear as

our father, mother, grandfather, creator, etc., but actually they are parts and

parcels of Kåñëa. As such, these living entities who appear to be our father,

mother, etc., are nothing but Kåñëa. In this verse the word dhätä means

“creator.” Not only are our father and mother parts and parcels of Kåñëa, but

the creator, grandmother and grandfather, etc., are also Kåñëa. Actually any

living entity, being part and parcel of Kåñëa, is Kåñëa. All the Vedas, therefore,

aim only toward Kåñëa. Whatever we want to know through the Vedas is but a

progressive step toward understanding Kåñëa. That subject matter which helps

us purify our constitutional position is especially Kåñëa. Similarly, the living

entity who is inquisitive to understand all Vedic principles is also part and

parcel of Kåñëa and as such is also Kåñëa. In all the Vedic mantras the word

oà, called praëava, is a transcendental sound vibration and is also Kåñëa. And

because in all the hymns of the four Vedas—Säma, Yajur, Åg and

Atharva—the praëava, or oàkära, is very prominent, it is understood to be

Kåñëa.

TEXT 18

GaiTa>aRTaaR Pa[>au" Saa+aq iNavaSa" Xar<a& SauôTa( )

Pa[>av" Pa[l/Ya" SQaaNa& iNaDaaNa& bqJaMaVYaYaMa( )) 18 ))

gatir bhartä prabhuù säkñé

niväsaù çaraëaà suhåt

prabhavaù pralayaù sthänaà

nidhänaà béjam avyayam

SYNONYMS

gatiù—goal; bhartä—sustainer; prabhuù—Lord; säkñé—witness;

niväsaù—abode; çaraëam—refuge; su-håt—most intimate friend;

prabhavaù—creation; pralayaù—dissolution; sthänam—ground;

nidhänam—resting place; béjam—seed; avyayam—imperishable.

TRANSLATION

I am the goal, the sustainer, the master, the witness, the abode, the refuge,

and the most dear friend. I am the creation and the annihilation, the basis of

everything, the resting place and the eternal seed.

PURPORT

Gati means the destination where we want to go. But the ultimate goal is

Kåñëa, although people do not know it. One who does not know Kåñëa is

misled, and his so-called progressive march is either partial or hallucinatory.

There are many who make as their destination different demigods, and by rigid

performance of the strict respective methods they reach different planets

known as Candraloka, Süryaloka, Indraloka, Maharloka, etc. But all such lokas,

or planets, being creations of Kåñëa, are simultaneously Kåñëa and not Kåñëa.

Such planets, being manifestations of Kåñëa’s energy, are also Kåñëa, but

actually they serve only as a step forward for realization of Kåñëa. To approach

the different energies of Kåñëa is to approach Kåñëa indirectly. One should

directly approach Kåñëa, for that will save time and energy. For example, if

there is a possibility of going to the top of a building by the help of an elevator,

why should one go by the staircase, step by step? Everything is resting on

Kåñëa’s energy; therefore without Kåñëa’s shelter nothing can exist. Kåñëa is

the supreme ruler because everything belongs to Him and everything exists on

His energy. Kåñëa, being situated in everyone’s heart, is the supreme witness.

The residences, countries or planets on which we live are also Kåñëa. Kåñëa is

the ultimate goal of shelter, and therefore one should take shelter of Kåñëa

either for protection or for annihilation of his distress. And whenever we have

to take protection, we should know that our protection must be a living force.

Kåñëa is the supreme living entity. And since Kåñëa is the source of our

generation, or the supreme father, no one can be a better friend than Kåñëa,

nor can anyone be a better well-wisher. Kåñëa is the original source of creation

and the ultimate rest after annihilation. Kåñëa is therefore the eternal cause of

all causes.

TEXT 19

TaPaaMYahMah& vz| iNaGa*õaMYauTSa*JaaiMa c )

AMa*Ta& cEv Ma*TYauê SadSaÀahMaJauRNa )) 19 ))

tapämy aham ahaà varñaà

nigåhëämy utsåjämi ca

amåtaà caiva måtyuç ca

sad asac cäham arjuna

SYNONYMS

tapämi—give heat; aham—I; aham—I; varñam—rain; nigåhëämi—withhold;

utsåjämi—send forth; ca—and; amåtam—immortality; ca—and;

eva—certainly; måtyuù—death; ca—and; sat—spirit; asat—matter; ca—and;

aham—I; arjuna—O Arjuna.

TRANSLATION

O Arjuna, I give heat, and I withhold and send forth the rain. I am

immortality, and I am also death personified. Both spirit and matter are in Me.

PURPORT

Kåñëa, by His different energies, diffuses heat and light through the agency

of electricity and the sun. During summer season it is Kåñëa who checks rain

from falling from the sky, and then during the rainy season He gives unceasing

torrents of rain. The energy which sustains us by prolonging the duration of

our life is Kåñëa, and Kåñëa meets us at the end as death. By analyzing all these

different energies of Kåñëa, one can ascertain that for Kåñëa there is no

distinction between matter and spirit, or, in other words, He is both matter

and spirit. In the advanced stage of Kåñëa consciousness, one therefore makes

no such distinctions. He sees only Kåñëa in everything.

Since Kåñëa is both matter and spirit, the gigantic universal form

comprising all material manifestations is also Kåñëa, and His pastimes in

Våndävana as two-handed Çyämasundara, playing on a flute, are those of the

Supreme Personality of Godhead.

TEXT 20

}aEivÛa Maa& SaaeMaPaa" PaUTaPaaPaa

YajEirîa SvGaRiTa& Pa[aQaRYaNTae )

Tae Pau<YaMaaSaaÛ SaureNd]l/aek-‚

MaéniNTa idVYaaiNdiv dev>aaeGaaNa( )) 20 ))

trai-vidyä mäà soma-päù püta-päpä

yajïair iñövä svar-gatià prärthayante

te puëyam äsädya surendra-lokam

açnanti divyän divi deva-bhogän

SYNONYMS

trai-vidyäù—the knowers of the three Vedas; mäm—Me; soma-päù—drinkers

of soma juice; püta—purified; päpäù—of sins; yajïaiù—with sacrifices;

iñövä—worshiping; svaù-gatim—passage to heaven; prärthayante—pray for;

te—they; puëyam—pious; äsädya—attaining; sura-indra—of Indra;

lokam—the world; açnanti—enjoy; divyän—celestial; divi—in heaven;

deva-bhogän—the pleasures of the gods.

TRANSLATION

Those who study the Vedas and drink the soma juice, seeking the heavenly

planets, worship Me indirectly. Purified of sinful reactions, they take birth on

the pious, heavenly planet of Indra, where they enjoy godly delights.

PURPORT

The word trai-vidyäù refers to the three Vedas—Säma, Yajur and Åg. A

brähmaëa who has studied these three Vedas is called a tri-vedé. Anyone who is

very much attached to knowledge derived from these three Vedas is respected

in society. Unfortunately, there are many great scholars of the Vedas who do

not know the ultimate purport of studying them. Therefore Kåñëa herein

declares Himself to be the ultimate goal for the tri-vedés. Actual tri-vedés take

shelter under the lotus feet of Kåñëa and engage in pure devotional service to

satisfy the Lord. Devotional service begins with the chanting of the Hare

Kåñëa mantra and side by side trying to understand Kåñëa in truth.

Unfortunately those who are simply official students of the Vedas become

more interested in offering sacrifices to the different demigods like Indra and

Candra. By such endeavor, the worshipers of different demigods are certainly

purified of the contamination of the lower qualities of nature and are thereby

elevated to the higher planetary systems or heavenly planets known as

Maharloka, Janoloka, Tapoloka, etc. Once situated on those higher planetary

systems, one can satisfy his senses hundreds of thousands of times better than

on this planet.

TEXT 21

Tae Ta& >au¤-a SvGaRl/aek&- ivXaal&/

+aq<ae Pau<Yae MaTYaRl/aek&- ivXaiNTa )

Wv& }aYaqDaMaRMaNauPa[Paàa

GaTaaGaTa& k-aMak-aMaa l/>aNTae )) 21 ))

te taà bhuktvä svarga-lokaà viçälaà

kñéëe puëye martya-lokaà viçanti

evaà trayé-dharmam anuprapannä

gatägataà käma-kämä labhante

SYNONYMS

te—they; tam—that; bhuktvä—enjoying; svarga-lokam—heaven;

viçälam—vast; kñéëe—being exhausted; puëye—the results of their pious

activities; martya-lokam—to the mortal earth; viçanti—fall down; evam—thus;

trayé—of the three Vedas; dharmam—doctrines; anuprapannäù—following;

gata-ägatam—death and birth; käma-kämäù—desiring sense enjoyments;

labhante—attain.

TRANSLATION

When they have thus enjoyed vast heavenly sense pleasure and the results of

their pious activities are exhausted, they return to this mortal planet again.

Thus those who seek sense enjoyment by adhering to the principles of the three

Vedas achieve only repeated birth and death.

PURPORT

One who is promoted to the higher planetary systems enjoys a longer

duration of life and better facilities for sense enjoyment, yet one is not allowed

to stay there forever. One is again sent back to this earth upon finishing the

resultant fruits of pious activities. He who has not attained perfection of

knowledge, as indicated in the Vedänta-sütra (janmädy asya yataù), or, in other

words, he who fails to understand Kåñëa, the cause of all causes, becomes

baffled about achieving the ultimate goal of life and is thus subjected to the

routine of being promoted to the higher planets and then again coming down,

as if situated on a Ferris wheel which sometimes goes up and sometimes comes

down. The purport is that instead of being elevated to the spiritual world, from

which there is no longer any possibility of coming down, one simply revolves

in the cycle of birth and death on higher and lower planetary systems. One

should better take to the spiritual world to enjoy an eternal life full of bliss and

knowledge and never return to this miserable material existence.

TEXT 22

ANaNYaaiêNTaYaNTaae Maa& Yae JaNaa" PaYauRPaaSaTae

Taeza& iNaTYaai>aYau¢-aNaa& YaaeGa+aeMa& vhaMYahMa( )) 22 ))

ananyäç cintayanto mäà

ye janäù paryupäsate

teñäà nityäbhiyuktänäà

yoga-kñemaà vahämy aham

SYNONYMS

ananyäù—having no other object; cintayantaù—concentrating; mäm—on Me;

ye—those who; janäù—persons; paryupäsate—properly worship; teñäm—of

them; nitya—always; abhiyuktänäm—fixed in devotion; yoga—requirements;

kñemam—protection; vahämi—carry; aham—I.

TRANSLATION

But those who always worship Me with exclusive devotion, meditating on

My transcendental form—to them I carry what they lack, and I preserve what

they have.

PURPORT

One who is unable to live for a moment without Kåñëa consciousness

cannot but think of Kåñëa twenty-four hours a day, being engaged in

devotional service by hearing, chanting, remembering, offering prayers,

worshiping, serving the lotus feet of the Lord, rendering other services,

cultivating friendship and surrendering fully to the Lord. Such activities are

all auspicious and full of spiritual potencies, which make the devotee perfect in

self-realization, so that his only desire is to achieve the association of the

Supreme Personality of Godhead. Such a devotee undoubtedly approaches the

Lord without difficulty. This is called yoga. By the mercy of the Lord, such a

devotee never comes back to this material condition of life. Kñema refers to the

merciful protection of the Lord. The Lord helps the devotee to achieve Kåñëa

consciousness by yoga, and when he becomes fully Kåñëa conscious the Lord

protects him from falling down to a miserable conditioned life.

TEXT 23

Yae_PYaNYadevTaa>a¢-a YaJaNTae é[ÖYaaiNvTaa" )

Tae_iPa MaaMaev k-aENTaeYa YaJaNTYaiviDaPaUvRk-Ma( )) 23 ))

ye ’py anya-devatä-bhaktä

yajante çraddhayänvitäù

te ’pi mäm eva kaunteya

yajanty avidhi-pürvakam

SYNONYMS

ye—those who; api—also; anya—of other; devatä—gods; bhaktäù—devotees;

yajante—worship; çraddhayä anvitäù—with faith; te—they; api—also;

mäm—Me; eva—only; kaunteya—O son of Kunté; yajanti—they worship;

avidhi-pürvakam—in a wrong way.

TRANSLATION

Those who are devotees of other gods and who worship them with faith

actually worship only Me, O son of Kunté, but they do so in a wrong way.

PURPORT

“Persons who are engaged in the worship of demigods are not very

intelligent, although such worship is offered to Me indirectly,” Kåñëa says. For

example, when a man pours water on the leaves and branches of a tree without

pouring water on the root, he does so without sufficient knowledge or without

observing regulative principles. Similarly, the process of rendering service to

different parts of the body is to supply food to the stomach. The demigods are,

so to speak, different officers and directors in the government of the Supreme

Lord. One has to follow the laws made by the government, not by the officers

or directors. Similarly, everyone is to offer his worship to the Supreme Lord

only. That will automatically satisfy the different officers and directors of the

Lord. The officers and directors are engaged as representatives of the

government, and to offer some bribe to the officers and directors is illegal. This

is stated here as avidhi-pürvakam. In other words, Kåñëa does not approve the

unnecessary worship of the demigods.

TEXT 24

Ah& ih SavRYajaNaa& >aae¢-a c Pa[>aurev c )

Na Tau MaaMai>aJaaNaiNTa TatveNaaTaXCYaviNTa Tae )) 24 ))

ahaà hi sarva-yajïänäà

bhoktä ca prabhur eva ca

na tu mäm abhijänanti

tattvenätaç cyavanti te

SYNONYMS

aham—I; hi—surely; sarva—of all; yajïänäm—sacrifices; bhoktä—the enjoyer;

ca—and; prabhuù—the Lord; eva—also; ca—and; na—not; tu—but;

mäm—Me; abhijänanti—they know; tattvena—in reality; ataù—therefore;

cyavanti—fall down; te—they.

TRANSLATION

I am the only enjoyer and master of all sacrifices. Therefore, those who do

not recognize My true transcendental nature fall down.

PURPORT

Here it is clearly stated that there are many types of yajïa performances

recommended in the Vedic literatures, but actually all of them are meant for

satisfying the Supreme Lord. Yajïa means Viñëu. In the Third Chapter of

Bhagavad-gétä it is clearly stated that one should only work for satisfying

Yajïa, or Viñëu. The perfectional form of human civilization, known as

varëäçrama-dharma, is specifically meant for satisfying Viñëu. Therefore,

Kåñëa says in this verse, “I am the enjoyer of all sacrifices because I am the

supreme master.” Less intelligent persons, however, without knowing this fact,

worship demigods for temporary benefit. Therefore they fall down to material

existence and do not achieve the desired goal of life. If, however, anyone has

any material desire to be fulfilled, he had better pray for it to the Supreme

Lord (although that is not pure devotion), and he will thus achieve the desired

result.

TEXT 25

YaaiNTa devv]Taa devaiNPaTa›NYaaiNTa iPaTa*v]Taa" )

>aUTaaiNa YaaiNTa >aUTaeJYaa YaaiNTa MaÛaiJaNaae_iPa MaaMa( )) 25 ))

yänti deva-vratä devän

pitèn yänti pitå-vratäù

bhütäni yänti bhütejyä

yänti mad-yäjino ’pi mäm

SYNONYMS

yänti—go; deva-vratäù—worshipers of demigods; devän—to the demigods;

pitèn—to the ancestors; yänti—go; pitå-vratäù—worshipers of ancestors;

bhütäni—to the ghosts and spirits; yänti—go; bhüta-ijyäù—worshipers of

ghosts and spirits; yänti—go; mat—My; yäjinaù—devotees; api—but;

mäm—unto Me.

TRANSLATION

Those who worship the demigods will take birth among the demigods; those

who worship the ancestors go to the ancestors; those who worship ghosts and

spirits will take birth among such beings; and those who worship Me will live

with Me.

PURPORT

If one has any desire to go to the moon, the sun or any other planet, one

can attain the desired destination by following specific Vedic principles

recommended for that purpose, such as the process technically known as

darça-paurëamäsé. These are vividly described in the fruitive activities portion

of the Vedas, which recommends a specific worship of demigods situated on

different heavenly planets. Similarly, one can attain the Pitä planets by

performing a specific yajïa. Similarly, one can go to many ghostly planets and

become a Yakña, Rakña or Piçäca. Piçäca worship is called “black arts” or “black

magic.” There are many men who practice this black art, and they think that it

is spiritualism, but such activities are completely materialistic. Similarly, a pure

devotee, who worships the Supreme Personality of Godhead only, achieves the

planets of Vaikuëöha and Kåñëaloka without a doubt. It is very easy to

understand through this important verse that if by simply worshiping the

demigods one can achieve the heavenly planets, or by worshiping the Pitäs

achieve the Pitä planets, or by practicing the black arts achieve the ghostly

planets, why can the pure devotee not achieve the planet of Kåñëa or Viñëu?

Unfortunately many people have no information of these sublime planets

where Kåñëa and Viñëu live, and because they do not know of them they fall

down. Even the impersonalists fall down from the brahmajyoti. The Kåñëa

consciousness movement is therefore distributing sublime information to the

entire human society to the effect that by simply chanting the Hare Kåñëa

mantra one can become perfect in this life and go back home, back to

Godhead.

TEXT 26

Pa}a& PauZPa& f-l&/ TaaeYa& Yaae Mae >a¢-ya Pa[YaC^iTa )

Tadh& >a¢-yuPaôTaMaénaiMa Pa[YaTaaTMaNa" )) 26 ))

patraà puñpaà phalaà toyaà

yo me bhaktyä prayacchati

tad ahaà bhakty-upahåtam

açnämi prayatätmanaù

SYNONYMS

patram—a leaf; puñpam—a flower; phalam—a fruit; toyam—water;

yaù—whoever; me—unto Me; bhaktyä—with devotion; prayacchati—offers;

tat—that; aham—I; bhakti-upahåtam—offered in devotion; açnämi—accept;

prayata-ätmanaù—from one in pure consciousness.

TRANSLATION

If one offers Me with love and devotion a leaf, a flower, fruit or water, I will

accept it.

PURPORT

For the intelligent person, it is essential to be in Kåñëa consciousness,

engaged in the transcendental loving service of the Lord, in order to achieve a

permanent, blissful abode for eternal happiness. The process of achieving such

a marvelous result is very easy and can be attempted even by the poorest of the

poor, without any kind of qualification. The only qualification required in this

connection is to be a pure devotee of the Lord. It does not matter what one is

or where one is situated. The process is so easy that even a leaf or a little water

or fruit can be offered to the Supreme Lord in genuine love and the Lord will

be pleased to accept it. No one, therefore, can be barred from Kåñëa

consciousness, because it is so easy and universal. Who is such a fool that he

does not want to be Kåñëa conscious by this simple method and thus attain the

highest perfectional life of eternity, bliss and knowledge? Kåñëa wants only

loving service and nothing more. Kåñëa accepts even a little flower from His

pure devotee. He does not want any kind of offering from a nondevotee. He is

not in need of anything from anyone, because He is self-sufficient, and yet He

accepts the offering of His devotee in an exchange of love and affection. To

develop Kåñëa consciousness is the highest perfection of life. Bhakti is

mentioned twice in this verse in order to declare more emphatically that

bhakti, or devotional service, is the only means to approach Kåñëa. No other

condition, such as becoming a brähmaëa. a learned scholar, a very rich man or

a great philosopher, can induce Kåñëa to accept some offering. Without the

basic principle of bhakti, nothing can induce the Lord to agree to accept

anything from anyone. Bhakti is never causal. The process is eternal. It is

direct action in service to the absolute whole.

Here Lord Kåñëa, having established that He is the only enjoyer, the

primeval Lord and the real object of all sacrificial offerings, reveals what types

of sacrifices He desires to be offered. If one wishes to engage in devotional

service to the Supreme in order to be purified and to reach the goal of

life—the transcendental loving service of God—then one should find out

what the Lord desires of him. One who loves Kåñëa will give Him whatever He

wants, and he avoids offering anything which is undesirable or unasked. Thus

meat, fish and eggs should not be offered to Kåñëa. If He desired such things as

offerings, He would have said so. Instead He clearly requests that a leaf, fruit,

flowers and water be given to Him, and He says of this offering, “I will accept

it.” Therefore, we should understand that He will not accept meat, fish and

eggs. Vegetables, grains, fruits, milk and water are the proper foods for human

beings and are prescribed by Lord Kåñëa Himself. Whatever else we eat cannot

be offered to Him, since He will not accept it. Thus we cannot be acting on the

level of loving devotion if we offer such foods.

In the Third Chapter, verse thirteen, Çré Kåñëa explains that only the

remains of sacrifice are purified and fit for consumption by those who are

seeking advancement in life and release from the clutches of the material

entanglement. Those who do not make an offering of their food, He says in the

same verse, are eating only sin. In other words, their every mouthful is simply

deepening their involvement in the complexities of material nature. But

preparing nice, simple vegetable dishes, offering them before the picture or

Deity of Lord Kåñëa and bowing down and praying for Him to accept such a

humble offering enables one to advance steadily in life, to purify the body, and

to create fine brain tissues which will lead to clear thinking. Above all, the

offering should be made with an attitude of love. Kåñëa has no need of food,

since He already possesses everything that be, yet He will accept the offering

of one who desires to please Him in that way. The important element, in

preparation, in serving and in offering, is to act with love for Kåñëa.

The impersonalist philosophers, who wish to maintain that the Absolute

Truth is without senses, cannot comprehend this verse of Bhagavad-gétä. To

them, it is either a metaphor or proof of the mundane character of Kåñëa, the

speaker of the Bhagavad-gétä. But, in actuality, Kåñëa, the Supreme Godhead,

has senses, and it is stated that His senses are interchangeable; in other words,

one sense can perform the function of any other. This is what it means to say

that Kåñëa is absolute. Lacking senses, He could hardly be considered full in all

opulences. In the Seventh Chapter, Kåñëa has explained that He impregnates

the living entities into material nature. This is done by His looking upon

material nature. And so in this instance, Kåñëa’s hearing the devotee’s words

of love in offering foodstuffs is wholly identical with His eating and actually

tasting. This point should be emphasized: because of His absolute position, His

hearing is wholly identical with His eating and tasting. Only the devotee, who

accepts Kåñëa as He describes Himself, without interpretation, can understand

that the Supreme Absolute Truth can eat food and enjoy it.

TEXT 27

YaTk-raeiz YadénaiSa YaÂuhaeiz ddaiSa YaTa( )

YataPaSYaiSa k-aENTaeYa TaTku-åZv MadPaR<aMa( )) 27 ))

yat karoñi yad açnäsi

yaj juhoñi dadäsi yat

yat tapasyasi kaunteya

tat kuruñva mad-arpaëam

SYNONYMS

yat—whatever; karoñi—you do; yat—whatever; açnäsi—you eat;

yat—whatever; juhoñi—you offer; dadäsi—you give away; yat—whatever;

yat—whatever; tapasyasi—austerities you perform; kaunteya—O son of Kunté;

tat—that; kuruñva—do; mat—unto Me; arpaëam—as an offering.

TRANSLATION

Whatever you do, whatever you eat, whatever you offer or give away, and

whatever austerities you perform—do that, O son of Kunté, as an offering to

Me.

PURPORT

Thus, it is the duty of everyone to mold his life in such a way that he will

not forget Kåñëa in any circumstance. Everyone has to work for maintenance

of his body and soul together, and Kåñëa recommends herein that one should

work for Him. Everyone has to eat something to live; therefore he should

accept the remnants of foodstuffs offered to Kåñëa. Any civilized man has to

perform some religious ritualistic ceremonies; therefore Kåñëa recommends,

“Do it for Me,” and this is called arcana. Everyone has a tendency to give

something in charity; Kåñëa says, “Give it to Me,” and this means that all

surplus money accumulated should be utilized in furthering the Kåñëa

consciousness movement. Nowadays people are very much inclined to the

meditational process, which is not practical in this age, but if anyone practices

meditating on Kåñëa twenty-four hours a day by chanting the Hare Kåñëa

mantra round his beads, he is surely the greatest meditator and the greatest

yogé. as substantiated by the Sixth Chapter of Bhagavad-gétä.

TEXT 28

éu>aaéu>af-lE/rev& Maae+YaSae k-MaRbNDaNaE" )

SaNNYaaSaYaaeGaYau¢-aTMaa ivMau¢-ae MaaMauPaEZYaiSa )) 28 ))

çubhäçubha-phalair evaà

mokñyase karma-bandhanaiù

sannyäsa-yoga-yuktätmä

vimukto mäm upaiñyasi

SYNONYMS

çubha—from auspicious; açubha—and inauspicious; phalaiù—results;

evam—thus; mokñyase—you will become free; karma—of work;

bandhanaiù—from the bondage; sannyäsa—of renunciation; yoga—the yoga;

yukta-ätmä—having the mind firmly set on; vimuktaù—liberated; mäm—to

Me; upaiñyasi—you will attain.

TRANSLATION

In this way you will be freed from bondage to work and its auspicious and

inauspicious results. With your mind fixed on Me in this principle of

renunciation, you will be liberated and come to Me.

PURPORT

One who acts in Kåñëa consciousness under superior direction is called

yukta. The technical term is yukta-vairagya. This is further explained by Rüpa

Gosvämé as follows:

anäsaktasya viñayän

yathärham upayuïjataù

nirbandhaù kåñëa-sambandhe

yuktaà vairägyam ucyate

(

Bhakti-rasämåta-sindhu

2.255)

Rüpa Gosvämé says that as long as we are in this material world we have to

act; we cannot cease acting. Therefore if actions are performed and the fruits

are given to Kåñëa, then that is called yukta-vairägya. Actually situated in

renunciation, such activities clear the mirror of the mind, and as the actor

gradually makes progress in spiritual realization he becomes completely

surrendered to the Supreme Personality of Godhead. Therefore at the end he

becomes liberated, and this liberation is also specified. By this liberation he

does not become one with the brahmajyoti, but rather enters into the planet of

the Supreme Lord. It is clearly mentioned here: mäm upaiñyasi, “he comes to

Me,” back home, back to Godhead. There are five different stages of liberation,

and here it is specified that the devotee who has always lived his lifetime here

under the direction of the Supreme Lord, as stated, has evolved to the point

where he can, after quitting this body, go back to Godhead and engage directly

in the association of the Supreme Lord.

Anyone who has no interest but to dedicate his life to the service of the

Lord is actually a sannyäsé. Such a person always thinks of himself as an eternal

servant, dependent on the supreme will of the Lord. As such, whatever he

does, he does it for the benefit of the Lord. Whatever action he performs, he

performs it as service to the Lord. He does not give serious attention to the

fruitive activities or prescribed duties mentioned in the Vedas. For ordinary

persons it is obligatory to execute the prescribed duties mentioned in the

Vedas, but although a pure devotee who is completely engaged in the service of

the Lord may sometimes appear to go against the prescribed Vedic duties,

actually it is not so.

It is said, therefore, by Vaiñëava authorities that even the most intelligent

person cannot understand the plans and activities of a pure devotee. The exact

words are täìra väkya, kriyä, mudrä vijïeha nä bujhaya (

Caitanya-caritämåta,

Madhya

23.39). A person who is thus always engaged in the service of the Lord

or is always thinking and planning how to serve the Lord is to be considered

completely liberated at present, and in the future his going back home, back to

Godhead, is guaranteed. He is above all materialistic criticism, just as Kåñëa is

above all criticism.

TEXT 29

SaMaae_h& SavR>aUTaezu Na Mae ÜeZYaae_iSTa Na iPa[Ya" )

Yae >aJaiNTa Tau Maa& >a¢-ya MaiYa Tae Taezu caPYahMa( )) 29 ))

samo ’haà sarva-bhüteñu

na me dveñyo ’sti na priyaù

ye bhajanti tu mäà bhaktyä

mayi te teñu cäpy aham

SYNONYMS

samaù—equally disposed; aham—I; sarva-bhüteñu—to all living entities;

na—no one; me—to Me; dveñyaù—hateful; asti—is; na—nor; priyaù—dear;

ye—those who; bhajanti—render transcendental service; tu—but; mäm—unto

Me; bhaktyä—in devotion; mayi—are in Me; te—such persons; teñu—in them;

ca—also; api—certainly; aham—I.

TRANSLATION

I envy no one, nor am I partial to anyone. I am equal to all. But whoever

renders service unto Me in devotion is a friend, is in Me, and I am also a friend

to him.

PURPORT

One may question here that if Kåñëa is equal to everyone and no one is His

special friend, then why does He take a special interest in the devotees who are

always engaged in His transcendental service? But this is not discrimination; it

is natural. Any man in this material world may be very charitably disposed, yet

he has a special interest in his own children. The Lord claims that every living

entity—in whatever form—is His son, and so He provides everyone with a

generous supply of the necessities of life. He is just like a cloud which pours

rain all over, regardless of whether it falls on rock or land or water. But for His

devotees, He gives specific attention. Such devotees are mentioned here: they

are always in Kåñëa consciousness, and therefore they are always

transcendentally situated in Kåñëa. The very phrase “Kåñëa consciousness”

suggests that those who are in such consciousness are living transcendentalists,

situated in Him. The Lord says here distinctly, mayi te: “They are in Me.”

Naturally, as a result, the Lord is also in them. This is reciprocal. This also

explains the words ye yathä mäà prapadyante täàs tathaiva bhajämy aham:

“Whoever surrenders unto Me, proportionately I take care of him.” This

transcendental reciprocation exists because both the Lord and the devotee are

conscious. When a diamond is set in a golden ring, it looks very nice. The gold

is glorified, and at the same time the diamond is glorified. The Lord and the

living entity eternally glitter, and when a living entity becomes inclined to the

service of the Supreme Lord he looks like gold. The Lord is a diamond, and so

this combination is very nice. Living entities in a pure state are called

devotees. The Supreme Lord becomes the devotee of His devotees. If a

reciprocal relationship is not present between the devotee and the Lord, then

there is no personalist philosophy. In the impersonal philosophy there is no

reciprocation between the Supreme and the living entity, but in the

personalist philosophy there is.

The example is often given that the Lord is like a desire tree, and whatever

one wants from this desire tree, the Lord supplies. But here the explanation is

more complete. The Lord is here stated to be partial to the devotees. This is

the manifestation of the Lord’s special mercy to the devotees. The Lord’s

reciprocation should not be considered to be under the law of karma. It

belongs to the transcendental situation in which the Lord and His devotees

function. Devotional service to the Lord is not an activity of this material

world; it is part of the spiritual world, where eternity, bliss and knowledge

predominate.

TEXT 30

AiPa ceTSauduracarae >aJaTae MaaMaNaNYa>aak(- )

SaaDaurev Sa MaNTaVYa" SaMYaGVYaviSaTaae ih Sa" )) 30 ))

api cet su-duräcäro

bhajate mäm ananya-bhäk

sädhur eva sa mantavyaù

samyag vyavasito hi saù

SYNONYMS

api—even; cet—if; su-duräcäraù—one committing the most abominable

actions; bhajate—is engaged in devotional service; mäm—unto Me;

ananya-bhäk—without deviation; sädhuù—a saint; eva—certainly; saù—he;

mantavyaù—is to be considered; samyak—completely; vyavasitaù—situated in

determination; hi—certainly; saù—he.

TRANSLATION

Even if one commits the most abominable action, if he is engaged in

devotional service he is to be considered saintly because he is properly situated

in his determination.

PURPORT

The word su-duräcäraù used in this verse is very significant, and we should

understand it properly. When a living entity is conditioned, he has two kinds

of activities: one is conditional, and the other is constitutional. As for

protecting the body or abiding by the rules of society and state, certainly there

are different activities, even for the devotees, in connection with the

conditional life, and such activities are called conditional. Besides these, the

living entity who is fully conscious of his spiritual nature and is engaged in

Kåñëa consciousness, or the devotional service of the Lord, has activities which

are called transcendental. Such activities are performed in his constitutional

position, and they are technically called devotional service. Now, in the

conditioned state, sometimes devotional service and the conditional service in

relation to the body will parallel one another. But then again, sometimes these

activities become opposed to one another. As far as possible, a devotee is very

cautious so that he does not do anything that could disrupt his wholesome

condition. He knows that perfection in his activities depends on his

progressive realization of Kåñëa consciousness. Sometimes, however, it may be

seen that a person in Kåñëa consciousness commits some act which may be

taken as most abominable socially or politically. But such a temporary falldown

does not disqualify him. In the Çrémad-Bhägavatam it is stated that if a person

falls down but is wholeheartedly engaged in the transcendental service of the

Supreme Lord, the Lord, being situated within his heart, purifies him and

excuses him from that abomination. The material contamination is so strong

that even a yogé fully engaged in the service of the Lord sometimes becomes

ensnared; but Kåñëa consciousness is so strong that such an occasional

falldown is at once rectified. Therefore the process of devotional service is

always a success. No one should deride a devotee for some accidental falldown

from the ideal path, for, as explained in the next verse, such occasional

falldowns will be stopped in due course, as soon as a devotee is completely

situated in Kåñëa consciousness.

Therefore a person who is situated in Kåñëa consciousness and is engaged

with determination in the process of chanting Hare Kåñëa, Hare Kåñëa, Kåñëa

Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare should be

considered to be in the transcendental position, even if by chance or accident

he is found to have fallen. The words sädhur eva, “he is saintly,” are very

emphatic. They are a warning to the nondevotees that because of an

accidental falldown a devotee should not be derided; he should still be

considered saintly even if he has accidentally fallen down. And the word

mantavyaù is still more emphatic. If one does not follow this rule, and derides a

devotee for his accidental falldown, then one is disobeying the order of the

Supreme Lord. The only qualification of a devotee is to be unflinchingly and

exclusively engaged in devotional service.

In the Nåsiàha Puräëa the following statement is given:

bhagavati ca haräv ananya-cetä

bhåça-malino ’pi viräjate manuñyaù

na hi çaça-kaluña-cchabiù kadäcit

timira-paräbhavatäm upaiti candraù

The meaning is that even if one fully engaged in the devotional service of

the Lord is sometimes found engaged in abominable activities, these activities

should be considered to be like the spots that resemble the mark of a rabbit on

the moon. Such spots do not become an impediment to the diffusion of

moonlight. Similarly, the accidental falldown of a devotee from the path of

saintly character does not make him abominable.

On the other hand, one should not misunderstand that a devotee in

transcendental devotional service can act in all kinds of abominable ways; this

verse only refers to an accident due to the strong power of material

connections. Devotional service is more or less a declaration of war against the

illusory energy. As long as one is not strong enough to fight the illusory

energy, there may be accidental falldowns. But when one is strong enough, he

is no longer subjected to such falldowns, as previously explained. No one

should take advantage of this verse and commit nonsense and think that he is

still a devotee. If he does not improve in his character by devotional service,

then it is to be understood that he is not a high devotee.

TEXT 31

i+aPa[& >aviTa DaMaaRTMaa XaìC^aiNTa& iNaGaC^iTa )

k-aENTaeYa Pa[iTaJaaNaqih Na Mae >a¢-" Pa[<aXYaiTa )) 31 ))

kñipraà bhavati dharmätmä

çaçvac-chäntià nigacchati

kaunteya pratijänéhi

na me bhaktaù praëaçyati

SYNONYMS

kñipram—very soon; bhavati—becomes; dharma-ätmä—righteous;

çaçvat-çäntim—lasting peace; nigacchati—attains; kaunteya—O son of Kunté;

pratijänéhi—declare; na—never; me—My; bhaktaù—devotee;

praëaçyati—perishes.

TRANSLATION

He quickly becomes righteous and attains lasting peace. O son of Kunté,

declare it boldly that My devotee never perishes.

PURPORT

This should not be misunderstood. In the Seventh Chapter the Lord says

that one who is engaged in mischievous activities cannot become a devotee of

the Lord. One who is not a devotee of the Lord has no good qualifications

whatsoever. The question remains, then, How can a person engaged in

abominable activities—either by accident or by intention—be a pure devotee?

This question may justly be raised. The miscreants, as stated in the Seventh

Chapter, who never come to the devotional service of the Lord, have no good

qualifications, as is stated in the Çrémad-Bhägavatam. Generally, a devotee who

is engaged in the nine kinds of devotional activities is engaged in the process

of cleansing all material contamination from the heart. He puts the Supreme

Personality of Godhead within his heart, and all sinful contaminations are

naturally washed away. Continuous thinking of the Supreme Lord makes him

pure by nature. According to the Vedas, there is a certain regulation that if

one falls down from his exalted position he has to undergo certain ritualistic

processes to purify himself. But here there is no such condition, because the

purifying process is already there in the heart of the devotee, due to his

remembering the Supreme Personality of Godhead constantly. Therefore, the

chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,

Hare Räma, Räma Räma, Hare Hare should be continued without stoppage.

This will protect a devotee from all accidental falldowns. He will thus remain

perpetually free from all material contaminations.

TEXT 32

Maa& ih PaaQaR VYaPaaié[TYa Yae_iPa SYau" PaaPaYaaeNaYa" )

iñYaae vEXYaaSTaQaa éUd]aSTae_iPa YaaiNTa Para& GaiTaMa( )) 32 ))

mäà hi pärtha vyapäçritya

ye ’pi syuù päpa-yonayaù

striyo vaiçyäs tathä çüdräs

te ’pi yänti paräà gatim

SYNONYMS

mäm—of Me; hi—certainly; pärtha—O son of Påthä; vyapäçritya—particularly

taking shelter; ye—those who; api—also; syuù—are; päpa-yonayaù—born of a

lower family; striyaù—women; vaiçyäù—mercantile people; tathä—also;

çüdräù—lower-class men; te api—even they; yänti—go; paräm—to the

supreme; gatim—destination.

TRANSLATION

O son of Påthä, those who take shelter in Me, though they be of lower

birth—women, vaiçyas [merchants] and çüdras [workers]—can attain the

supreme destination.

PURPORT

It is clearly declared here by the Supreme Lord that in devotional service

there is no distinction between the lower and higher classes of people. In the

material conception of life there are such divisions, but for a person engaged in

transcendental devotional service to the Lord there are not. Everyone is

eligible for the supreme destination. In the

Çrémad-Bhägavatam

(2.4.18) it is

stated that even the lowest, who are called caëòälas (dog-eaters), can be

purified by association with a pure devotee. Therefore devotional service and

the guidance of a pure devotee are so strong that there is no discrimination

between the lower and higher classes of men; anyone can take to it. The most

simple man taking shelter of the pure devotee can be purified by proper

guidance. According to the different modes of material nature, men are

classified in the mode of goodness (brähmaëas), the mode of passion (kñatriyas,

or administrators), the mixed modes of passion and ignorance (vaiçyas, or

merchants), and the mode of ignorance (çüdras, or workers). Those lower than

them are called caëòälas, and they are born in sinful families. Generally, the

association of those born in sinful families is not accepted by the higher

classes. But the process of devotional service is so strong that the pure devotee

of the Supreme Lord can enable people of all the lower classes to attain the

highest perfection of life. This is possible only when one takes shelter of Kåñëa.

As indicated here by the word vyapäçritya, one has to take shelter completely

of Kåñëa. Then one can become much greater than great jïänés and yogés.

TEXT 33

ik&- PauNab]aRø<aa" Pau<Yaa >a¢-a raJazRYaSTaQaa )

AiNaTYaMaSau%& l/aek-iMaMa& Pa[aPYa >aJaSv MaaMa( )) 33 ))

kià punar brähmaëäù puëyä

bhaktä räjarñayas tathä

anityam asukhaà lokam

imaà präpya bhajasva mäm

SYNONYMS

kim—how much; punaù—again; brähmaëäù—brähmaëas; puëyäù—righteous;

bhaktäù—devotees; räja-åñayaù—saintly kings; tathä—also;

anityam—temporary; asukham—full of miseries; lokam—planet; imam—this;

präpya—gaining; bhajasva—be engaged in loving service; mäm—unto Me.

TRANSLATION

How much more this is so of the righteous brähmaëas, the devotees and the

saintly kings. Therefore, having come to this temporary, miserable world,

engage in loving service unto Me.

PURPORT

In this material world there are classifications of people, but, after all, this

world is not a happy place for anyone. It is clearly stated here, anityam

asukhaà lokam: this world is temporary and full of miseries, not habitable for

any sane gentleman. This world is declared by the Supreme Personality of

Godhead to be temporary and full of miseries. Some philosophers, especially

Mäyävädé philosophers, say that this world is false, but we can understand from

Bhagavad-gétä that the world is not false; it is temporary. There is a difference

between temporary and false. This world is temporary, but there is another

world, which is eternal. This world is miserable, but the other world is eternal

and blissful.

Arjuna was born in a saintly royal family. To him also the Lord says, “Take

to My devotional service and come quickly back to Godhead, back home.” No

one should remain in this temporary world, full as it is with miseries. Everyone

should attach himself to the bosom of the Supreme Personality of Godhead so

that he can be eternally happy. The devotional service of the Supreme Lord is

the only process by which all problems of all classes of men can be solved.

Everyone should therefore take to Kåñëa consciousness and make his life

perfect.

TEXT 34

MaNMaNaa >av MaÙ¢-ae MaÛaJaq Maa& NaMaSku-å )

MaaMaevEZYaiSa Yau¤E-vMaaTMaaNa& MaTParaYa<a" )) 34 ))

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru

mäm evaiñyasi yuktvaivam

ätmänaà mat-paräyaëaù

SYNONYMS

mat-manäù—always thinking of Me; bhava—become; mat—My;

bhaktaù—devotee; mat—My; yäjé—worshiper; mäm—unto Me;

namaskuru—offer obeisances; mäm—unto Me; eva—completely; eñyasi—you

will come; yuktvä—being absorbed; evam—thus; ätmänam—your soul;

mat-paräyaëaù—devoted to Me.

TRANSLATION

Engage your mind always in thinking of Me, become My devotee, offer

obeisances to Me and worship Me. Being completely absorbed in Me, surely you

will come to Me.

PURPORT

In this verse it is clearly indicated that Kåñëa consciousness is the only

means of being delivered from the clutches of this contaminated material

world. Sometimes unscrupulous commentators distort the meaning of what is

clearly stated here: that all devotional service should be offered to the

Supreme Personality of Godhead, Kåñëa. Unfortunately, unscrupulous

commentators divert the mind of the reader to that which is not at all feasible.

Such commentators do not know that there is no difference between Kåñëa’s

mind and Kåñëa. Kåñëa is not an ordinary human being; He is Absolute Truth.

His body, His mind and He Himself are one and absolute. It is stated in the

Kürma Puräëa. as it is quoted by Bhaktisiddhänta Sarasvaté Gosvämé in his

Anubhäñya comments on Caitanya-caritämåta (Fifth Chapter, Ädi-lélä, verses

41–48), deha-dehi-vibhedo ’yaà neçvare vidyate kvacit. This means that there is

no difference in Kåñëa, the Supreme Lord, between Himself and His body. But

because the commentators do not know this science of Kåñëa, they hide Kåñëa

and divide His personality from His mind or from His body. Although this is

sheer ignorance of the science of Kåñëa, some men make profit out of

misleading people.

There are some who are demonic; they also think of Kåñëa, but enviously,

just like King Kaàsa, Kåñëa’s uncle. He was also thinking of Kåñëa always, but

he thought of Kåñëa as his enemy. He was always in anxiety, wondering when

Kåñëa would come to kill him. That kind of thinking will not help us. One

should be thinking of Kåñëa in devotional love. That is bhakti. One should

cultivate the knowledge of Kåñëa continuously. What is that favorable

cultivation? It is to learn from a bona fide teacher. Kåñëa is the Supreme

Personality of Godhead, and we have several times explained that His body is

not material, but is eternal, blissful knowledge. This kind of talk about Kåñëa

will help one become a devotee. Understanding Kåñëa otherwise, from the

wrong source, will prove fruitless.

One should therefore engage his mind in the eternal form, the primal form

of Kåñëa; with conviction in his heart that Kåñëa is the Supreme, he should

engage himself in worship. There are hundreds of thousands of temples in

India for the worship of Kåñëa, and devotional service is practiced there.

When such practice is made, one has to offer obeisances to Kåñëa. One should

lower his head before the Deity and engage his mind, his body, his

activities—everything. That will make one fully absorbed in Kåñëa without

deviation. This will help one transfer to the Kåñëaloka. One should not be

deviated by unscrupulous commentators. One must engage in the nine

different processes of devotional service, beginning with hearing and chanting

about Kåñëa. Pure devotional service is the highest achievement of human

society.

The Seventh and Eighth chapters of Bhagavad-gétä have explained pure

devotional service to the Lord that is free from speculative knowledge, mystic

yoga and fruitive activities. Those who are not purely sanctified may be

attracted by different features of the Lord like the impersonal brahmajyoti and

localized Paramätmä, but a pure devotee directly takes to the service of the

Supreme Lord.

There is a beautiful poem about Kåñëa in which it is clearly stated that any

person who is engaged in the worship of demigods is most unintelligent and

cannot achieve at any time the supreme award of Kåñëa. The devotee, in the

beginning, may sometimes fall from the standard, but still he should be

considered superior to all other philosophers and yogés. One who always

engages in Kåñëa consciousness should be understood to be a perfectly saintly

person. His accidental nondevotional activities will diminish, and he will soon

be situated without any doubt in complete perfection. The pure devotee has no

actual chance to fall down, because the Supreme Godhead personally takes

care of His pure devotees. Therefore, the intelligent person should take

directly to the process of Kåñëa consciousness and happily live in this material

world. He will eventually receive the supreme award of Kåñëa.

Thus end the Bhaktivedanta Purports to the Ninth Chapter of the Çrémad

Bhagavad-gétä in the matter of the Most Confidential Knowledge.

- CHAPTER 10 -

The Opulence of the Absolute

TEXT 1

é[q>aGavaNauvac

>aUYa Wv Mahabahae é*<au Mae ParMa& vc" )

Yatae_h& Pa[qYaMaa<aaYa v+YaaiMa ihTak-aMYaYaa )) 1 ))

çré-bhagavän uväca

bhüya eva mahä-bäho

çåëu me paramaà vacaù

yat te ’haà préyamäëäya

vakñyämi hita-kämyayä

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

bhüyaù—again; eva—certainly; mahä-bäho—O mighty-armed; çåëu—just

hear; me—My; paramam—supreme; vacaù—instruction; yat—that which;

te—to you; aham—I; préyamäëäya—thinking you dear to Me; vakñyämi—say;

hita-kämyayä—for your benefit.

TRANSLATION

The Supreme Personality of Godhead said: Listen again, O mighty-armed

Arjuna. Because you are My dear friend, for your benefit I shall speak to you

further, giving knowledge that is better than what I have already explained.

PURPORT

The word bhagavän is explained thus by Paräçara Muni: one who is full in

six opulences, who has full strength, full fame, wealth, knowledge, beauty and

renunciation, is Bhagavän, or the Supreme Personality of Godhead. While

Kåñëa was present on this earth, He displayed all six opulences. Therefore

great sages like Paräçara Muni have all accepted Kåñëa as the Supreme

Personality of Godhead. Now Kåñëa is instructing Arjuna in more confidential

knowledge of His opulences and His work. Previously, beginning with the

Seventh Chapter, the Lord has already explained His different energies and

how they are acting. Now in this chapter He explains His specific opulences to

Arjuna. In the previous chapter He has clearly explained His different

energies to establish devotion in firm conviction. Again in this chapter He

tells Arjuna about His manifestations and various opulences.

The more one hears about the Supreme God, the more one becomes fixed

in devotional service. One should always hear about the Lord in the

association of devotees; that will enhance one’s devotional service. Discourses

in the society of devotees can take place only among those who are really

anxious to be in Kåñëa consciousness. Others cannot take part in such

discourses. The Lord clearly tells Arjuna that because Arjuna is very dear to

Him, for his benefit such discourses are taking place.

TEXT 2

Na Mae ivdu" SaurGa<aa" Pa[>av& Na MahzRYa" )

AhMaaidihR devaNaa& Mahzs<aa& c SavRXa" )) 2 ))

na me viduù sura-gaëäù

prabhavaà na maharñayaù

aham ädir hi devänäà

maharñéëäà ca sarvaçaù

SYNONYMS

na—never; me—My; viduù—know; sura-gaëäù—the demigods;

prabhavam—origin, opulences; na—never; mahä-åñayaù—great sages; aham—I

am; ädiù—the origin; hi—certainly; devänäm—of the demigods;

mahä-åñéëäm—of the great sages; ca—also; sarvaçaù—in all respects.

TRANSLATION

Neither the hosts of demigods nor the great sages know My origin or

opulences, for, in every respect, I am the source of the demigods and sages.

PURPORT

As stated in the Brahma-saàhitä, Lord Kåñëa is the Supreme Lord. No one

is greater than Him; He is the cause of all causes. Here it is also stated by the

Lord personally that He is the cause of all the demigods and sages. Even the

demigods and great sages cannot understand Kåñëa; they can understand

neither His name nor His personality, so what is the position of the so-called

scholars of this tiny planet? No one can understand why this Supreme God

comes to earth as an ordinary human being and executes such wonderful,

uncommon activities. One should know, then, that scholarship is not the

qualification necessary to understand Kåñëa. Even the demigods and the great

sages have tried to understand Kåñëa by their mental speculation, and they

have failed to do so. In the Çrémad-Bhägavatam also it is clearly said that even

the great demigods are not able to understand the Supreme Personality of

Godhead. They can speculate to the limits of their imperfect senses and can

reach the opposite conclusion of impersonalism, of something not manifested

by the three qualities of material nature, or they can imagine something by

mental speculation, but it is not possible to understand Kåñëa by such foolish

speculation.

Here the Lord indirectly says that if anyone wants to know the Absolute

Truth, “Here I am present as the Supreme Personality of Godhead. I am the

Supreme.” One should know this. Although one cannot understand the

inconceivable Lord who is personally present, He nonetheless exists. We can

actually understand Kåñëa, who is eternal, full of bliss and knowledge, simply

by studying His words in Bhagavad-gétä and Çrémad-Bhägavatam. The

conception of God as some ruling power or as the impersonal Brahman can be

reached by persons who are in the inferior energy of the Lord, but the

Personality of Godhead cannot be conceived unless one is in the

transcendental position.

Because most men cannot understand Kåñëa in His actual situation, out of

His causeless mercy He descends to show favor to such speculators. Yet despite

the Supreme Lord’s uncommon activities, these speculators, due to

contamination in the material energy, still think that the impersonal Brahman

is the Supreme. Only the devotees who are fully surrendered unto the Supreme

Lord can understand, by the grace of the Supreme Personality, that He is

Kåñëa. The devotees of the Lord do not bother about the impersonal Brahman

conception of God; their faith and devotion bring them to surrender

immediately unto the Supreme Lord, and out of the causeless mercy of Kåñëa

they can understand Kåñëa. No one else can understand Him. So even great

sages agree: What is ätmä, what is the Supreme? It is He whom we have to

worship.

TEXT 3

Yaae MaaMaJaMaNaaid& c veita l/aek-MaheìrMa( )

ASaMMaU!" Sa MaTYaeRzu SavRPaaPaE" Pa[MauCYaTae )) 3 ))

yo mäm ajam anädià ca

vetti loka-maheçvaram

asammüòhaù sa martyeñu

sarva-päpaiù pramucyate

SYNONYMS

yaù—anyone who; mäm—Me; ajam—unborn; anädim—without beginning;

ca—also; vetti—knows; loka—of the planets; mahä-éçvaram—the supreme

master; asammüòhaù—undeluded; saù—he; martyeñu—among those subject to

death; sarva-päpaiù—from all sinful reactions; pramucyate—is delivered.

TRANSLATION

He who knows Me as the unborn, as the beginningless, as the Supreme Lord

of all the worlds—he only, undeluded among men, is freed from all sins.

PURPORT

As stated in the Seventh Chapter (7.3), manuñyäëäà sahasreñu kaçcid yatati

siddhaye: those who are trying to elevate themselves to the platform of

spiritual realization are not ordinary men; they are superior to millions and

millions of ordinary men who have no knowledge of spiritual realization. But

out of those actually trying to understand their spiritual situation, one who

can come to the understanding that Kåñëa is the Supreme Personality of

Godhead, the proprietor of everything, the unborn, is the most successful

spiritually realized person. In that stage only, when one has fully understood

Kåñëa’s supreme position, can one be free completely from all sinful reactions.

Here the Lord is described by the word aja, meaning “unborn,” but He is

distinct from the living entities who are described in the Second Chapter as

aja. The Lord is different from the living entities who are taking birth and

dying due to material attachment. The conditioned souls are changing their

bodies, but His body is not changeable. Even when He comes to this material

world, He comes as the same unborn; therefore in the Fourth Chapter it is said

that the Lord, by His internal potency, is not under the inferior, material

energy, but is always in the superior energy.

In this verse the words vetti loka-maheçvaram indicate that one should know

that Lord Kåñëa is the supreme proprietor of the planetary systems of the

universe. He was existing before the creation, and He is different from His

creation. All the demigods were created within this material world, but as far

as Kåñëa is concerned, it is said that He is not created; therefore Kåñëa is

different even from the great demigods like Brahmä and Çiva. And because He

is the creator of Brahmä, Çiva and all the other demigods, He is the Supreme

Person of all planets.

Çré Kåñëa is therefore different from everything that is created, and anyone

who knows Him as such immediately becomes liberated from all sinful

reactions. One must be liberated from all sinful activities to be in the

knowledge of the Supreme Lord. Only by devotional service can He be known

and not by any other means, as stated in Bhagavad-gétä.

One should not try to understand Kåñëa as a human being. As stated

previously, only a foolish person thinks Him to be a human being. This is again

expressed here in a different way. A man who is not foolish, who is intelligent

enough to understand the constitutional position of the Godhead, is always

free from all sinful reactions.

If Kåñëa is known as the son of Devaké, then how can He be unborn? That

is also explained in Çrémad-Bhägavatam: When He appeared before Devaké

and Vasudeva, He was not born as an ordinary child; He appeared in His

original form, and then He transformed Himself into an ordinary child.

Anything done under the direction of Kåñëa is transcendental. It cannot be

contaminated by material reactions, which may be auspicious or inauspicious.

The conception that there are things auspicious and inauspicious in the

material world is more or less a mental concoction because there is nothing

auspicious in the material world. Everything is inauspicious because the very

material nature is inauspicious. We simply imagine it to be auspicious. Real

auspiciousness depends on activities in Kåñëa consciousness in full devotion

and service. Therefore if we at all want our activities to be auspicious, then we

should work under the directions of the Supreme Lord. Such directions are

given in authoritative scriptures such as Çrémad-Bhägavatam and

Bhagavad-gétä, or from a bona fide spiritual master. Because the spiritual

master is the representative of the Supreme Lord, his direction is directly the

direction of the Supreme Lord. The spiritual master, saintly persons and

scriptures direct in the same way. There is no contradiction in these three

sources. All actions done under such direction are free from the reactions of

pious or impious activities of this material world. The transcendental attitude

of the devotee in the performance of activities is actually that of renunciation,

and this is called sannyäsa. As stated in the first verse of the Sixth Chapter of

Bhagavad-gétä, one who acts as a matter of duty because he has been ordered to

do so by the Supreme Lord, and who does not seek shelter in the fruits of his

activities (anäçritaù karma-phalam), is a true renouncer. Anyone acting under

the direction of the Supreme Lord is actually a sannyäsé and a yogé, and not the

man who has simply taken the dress of the sannyäsé, or a pseudo yogé.

TEXTS 4–5

buiÖjaRNaMaSaMMaaeh" +aMaa SaTYa& dMa" XaMa" )

Sau%& du"%& >avae_>aavae >aYa& ca>aYaMaev c )) 4 ))

Aih&Saa SaMaTaa TauiíSTaPaae daNa& YaXaae_YaXa" )

>aviNTa >aava >aUTaaNaa& Mata Wv Pa*QaiGvDaa" )) 5 ))

buddhir jïänam asammohaù

kñamä satyaà damaù çamaù

sukhaà duùkhaà bhavo ’bhävo

bhayaà cäbhayam eva ca

ahiàsä samatä tuñöis

tapo dänaà yaço ’yaçaù

bhavanti bhävä bhütänäà

matta eva påthag-vidhäù

SYNONYMS

buddhiù—intelligence; jïänam—knowledge; asammohaù—freedom from

doubt; kñamä—forgiveness; satyam—truthfulness; damaù—control of the

senses; çamaù—control of the mind; sukham—happiness; duùkham—distress;

bhavaù—birth; abhävaù—death; bhayam—fear; ca—also;

abhayam—fearlessness; eva—also; ca—and; ahiàsä—nonviolence;

samatä—equilibrium; tuñöiù—satisfaction; tapaù—penance; dänam—charity;

yaçaù—fame; ayaçaù—infamy; bhavanti—come about; bhäväù—natures;

bhütänäm—of living entities; mattaù—from Me; eva—certainly;

påthak-vidhäù—variously arranged.

TRANSLATION

Intelligence, knowledge, freedom from doubt and delusion, forgiveness,

truthfulness, control of the senses, control of the mind, happiness and distress,

birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity,

charity, fame and infamy—all these various qualities of living beings are created

by Me alone.

PURPORT

The different qualities of living entities, be they good or bad, are all created

by Kåñëa, and they are described here.

Intelligence refers to the power to analyze things in their proper

perspective, and knowledge refers to understanding what is spirit and what is

matter. Ordinary knowledge obtained by a university education pertains only

to matter, and it is not accepted here as knowledge. Knowledge means

knowing the distinction between spirit and matter. In modern education there

is no knowledge about spirit; they are simply taking care of the material

elements and bodily needs. Therefore academic knowledge is not complete.

Asammoha, freedom from doubt and delusion, can be achieved when one is

not hesitant and when he understands the transcendental philosophy. Slowly

but surely he becomes free from bewilderment. Nothing should be accepted

blindly; everything should be accepted with care and with caution. Kñamä,

tolerance and forgiveness, should be practiced; one should be tolerant and

excuse the minor offenses of others. Satyam, truthfulness, means that facts

should be presented as they are, for the benefit of others. Facts should not be

misrepresented. According to social conventions, it is said that one can speak

the truth only when it is palatable to others. But that is not truthfulness. The

truth should be spoken in a straightforward way, so that others will understand

actually what the facts are. If a man is a thief and if people are warned that he

is a thief, that is truth. Although sometimes the truth is unpalatable, one

should not refrain from speaking it. Truthfulness demands that the facts be

presented as they are for the benefit of others. That is the definition of truth.

Control of the senses means that the senses should not be used for

unnecessary personal enjoyment. There is no prohibition against meeting the

proper needs of the senses, but unnecessary sense enjoyment is detrimental for

spiritual advancement. Therefore the senses should be restrained from

unnecessary use. Similarly, one should restrain the mind from unnecessary

thoughts; that is called çama. One should not spend one’s time pondering over

earning money. That is a misuse of the thinking power. The mind should be

used to understand the prime necessity of human beings, and that should be

presented authoritatively. The power of thought should be developed in

association with persons who are authorities in the scriptures, saintly persons

and spiritual masters and those whose thinking is highly developed. Sukham,

pleasure or happiness, should always be in that which is favorable for the

cultivation of the spiritual knowledge of Kåñëa consciousness. And similarly,

that which is painful or which causes distress is that which is unfavorable for

the cultivation of Kåñëa consciousness. Anything favorable for the

development of Kåñëa consciousness should be accepted, and anything

unfavorable should be rejected.

Bhava, birth, should be understood to refer to the body. As far as the soul is

concerned, there is neither birth nor death; that we have discussed in the

beginning of Bhagavad-gétä. Birth and death apply to one’s embodiment in the

material world. Fear is due to worrying about the future. A person in Kåñëa

consciousness has no fear because by his activities he is sure to go back to the

spiritual sky, back home, back to Godhead. Therefore his future is very bright.

Others, however, do not know what their future holds; they have no

knowledge of what the next life holds. So they are therefore in constant

anxiety. If we want to get free from anxiety, then the best course is to

understand Kåñëa and be situated always in Kåñëa consciousness. In that way

we will be free from all fear. In the

Çrémad-Bhägavatam

(11.2.37) it is stated,

bhayaà dvitéyäbhiniveçataù syät: fear is caused by our absorption in the illusory

energy. But those who are free from the illusory energy, those who are

confident that they are not the material body, that they are spiritual parts of

the Supreme Personality of Godhead, and who are therefore engaged in the

transcendental service of the Supreme Godhead, have nothing to fear. Their

future is very bright. This fear is a condition of persons who are not in Kåñëa

consciousness. Abhayam, fearlessness, is possible only for one in Kåñëa

consciousness.

Ahiàsä, nonviolence, means that one should not do anything which will

put others into misery or confusion. Material activities that are promised by so

many politicians, sociologists, philanthropists, etc., do not produce very good

results because the politicians and philanthropists have no transcendental

vision; they do not know what is actually beneficial for human society. Ahiàsä

means that people should be trained in such a way that the full utilization of

the human body can be achieved. The human body is meant for spiritual

realization, so any movement or any commissions which do not further that

end commit violence on the human body. That which furthers the future

spiritual happiness of the people in general is called nonviolence.

Samatä, equanimity, refers to freedom from attachment and aversion. To be

very much attached or to be very much detached is not the best. This material

world should be accepted without attachment or aversion. That which is

favorable for prosecuting Kåñëa consciousness should be accepted; that which

is unfavorable should be rejected. That is called samatä, equanimity. A person

in Kåñëa consciousness has nothing to reject and nothing to accept save in

terms of its usefulness in the prosecution of Kåñëa consciousness.

Tuñöi, satisfaction, means that one should not be eager to gather more and

more material goods by unnecessary activity. One should be satisfied with

whatever is obtained by the grace of the Supreme Lord; that is called

satisfaction. Tapas means austerity or penance. There are many rules and

regulations in the Vedas which apply here, like rising early in the morning and

taking a bath. Sometimes it is very troublesome to rise early in the morning,

but whatever voluntary trouble one may suffer in this way is called penance.

Similarly, there are prescriptions for fasting on certain days of the month. One

may not be inclined to practice such fasting, but because of his determination

to make advancement in the science of Kåñëa consciousness, he should accept

such bodily troubles when they are recommended. However, one should not

fast unnecessarily or against Vedic injunctions. One should not fast for some

political purpose; that is described in Bhagavad-gétä as fasting in ignorance,

and anything done in ignorance or passion does not lead to spiritual

advancement. Everything done in the mode of goodness does advance one,

however, and fasting done in terms of the Vedic injunctions enriches one in

spiritual knowledge.

As far as charity is concerned, one should give fifty percent of his earnings

to some good cause. And what is a good cause? It is that which is conducted in

terms of Kåñëa consciousness. That is not only a good cause, but the best cause.

Because Kåñëa is good, His cause is also good. Thus charity should be given to a

person who is engaged in Kåñëa consciousness. According to Vedic literature,

it is enjoined that charity should be given to the brähmaëas. This practice is

still followed, although not very nicely in terms of the Vedic injunction. But

still the injunction is that charity should be given to the brähmaëas. Why?

Because they are engaged in higher cultivation of spiritual knowledge. A

brähmaëa is supposed to devote his whole life to understanding Brahman.

Brahma jänätéti brähmaëaù: one who knows Brahman is called a brähmaëa.

Thus charity is offered to the brähmaëas because they are always engaged in

higher spiritual service and have no time to earn their livelihood. In the Vedic

literature, charity is also to be awarded to one in the renounced order of life,

the sannyäsé. The sannyäsés beg from door to door, not for money but for

missionary purposes. The system is that they go from door to door to awaken

the householders from the slumber of ignorance. Because the householders are

engaged in family affairs and have forgotten their actual purpose in

life—awakening their Kåñëa consciousness—it is the business of the sannyäsés

to go as beggars to the householders and encourage them to be Kåñëa

conscious. As it is said in the Vedas, one should awake and achieve what is due

him in this human form of life. This knowledge and method is distributed by

the sannyäsés; hence charity is to be given to the renouncer of life, to the

brähmaëas, and similar good causes, not to any whimsical cause.

Yaças, fame, should be according to Lord Caitanya, who said that a man is

famous when he is known as a great devotee. That is real fame. If one has

become a great man in Kåñëa consciousness and it is known, then he is truly

famous. One who does not have such fame is infamous.

All these qualities are manifest throughout the universe in human society

and in the society of the demigods. There are many forms of humanity on

other planets, and these qualities are there. Now, for one who wants to

advance in Kåñëa consciousness, Kåñëa creates all these qualities, but the

person develops them himself from within. One who engages in the devotional

service of the Supreme Lord develops all the good qualities, as arranged by the

Supreme Lord.

Of whatever we find, good or bad, the origin is Kåñëa. Nothing can

manifest itself in this material world which is not in Kåñëa. That is knowledge;

although we know that things are differently situated, we should realize that

everything flows from Kåñëa.

TEXT 6

MahzRYa" Saá PaUveR cTvarae MaNavSTaQaa )

MaÙava MaaNaSaa JaaTaa Yaeza& l/aek- wMaa" Pa[Jaa" )) 6 ))

maharñayaù sapta pürve

catväro manavas tathä

mad-bhävä mänasä jätä

yeñäà loka imäù prajäù

SYNONYMS

mahä-åñayaù—the great sages; sapta—seven; pürve—before; catväraù—four;

manavaù—Manus; tathä—also; mat-bhäväù—born of Me; mänasäù—from the

mind; jätäù—born; yeñäm—of them; loke—in the world; imäù—all this;

prajäù—population.

TRANSLATION

The seven great sages and before them the four other great sages and the

Manus [progenitors of mankind] come from Me, born from My mind, and all

the living beings populating the various planets descend from them.

PURPORT

The Lord is giving a genealogical synopsis of the universal population.

Brahmä is the original creature born out of the energy of the Supreme Lord,

who is known as Hiraëyagarbha. And from Brahmä all the seven great sages,

and before them four other great sages, named Sanaka, Sananda, Sanätana and

Sanat-kumära, and the Manus, are manifested. All these twenty-five great

sages are known as the patriarchs of the living entities all over the universe.

There are innumerable universes and innumerable planets within each

universe, and each planet is full of population of different varieties. All of

them are born of these twenty-five patriarchs. Brahmä underwent penance for

one thousand years of the demigods before he realized by the grace of Kåñëa

how to create. Then from Brahmä came Sanaka, Sananda, Sanätana and

Sanat-kumära, then Rudra, and then the seven sages, and in this way all the

brähmaëas and kñatriyas are born out of the energy of the Supreme Personality

of Godhead. Brahmä is known as Pitämaha, the grandfather, and Kåñëa is

known as Prapitämaha, the father of the grandfather. That is stated in the

Eleventh Chapter of the

Bhagavad-gétä

(11.39).

TEXT 7

WTaa& iv>aUiTa& YaaeGa& c MaMa Yaae veita TatvTa" )

Saae_ivk-LPaeNa YaaeGaeNa YauJYaTae Naa}a Sa&XaYa" )) 7 ))

etäà vibhütià yogaà ca

mama yo vetti tattvataù

so ’vikalpena yogena

yujyate nätra saàçayaù

SYNONYMS

etäm—all this; vibhütim—opulence; yogam—mystic power; ca—also;

mama—of Mine; yaù—anyone who; vetti—knows; tattvataù—factually;

saù—he; avikalpena—without division; yogena—in devotional service;

yujyate—is engaged; na—never; atra—here; saàçayaù—doubt.

TRANSLATION

One who is factually convinced of this opulence and mystic power of Mine

engages in unalloyed devotional service; of this there is no doubt.

PURPORT

The highest summit of spiritual perfection is knowledge of the Supreme

Personality of Godhead. Unless one is firmly convinced of the different

opulences of the Supreme Lord, he cannot engage in devotional service.

Generally people know that God is great, but they do not know in detail how

God is great. Here are the details. If one knows factually how God is great,

then naturally he becomes a surrendered soul and engages himself in the

devotional service of the Lord. When one factually knows the opulences of the

Supreme, there is no alternative but to surrender to Him. This factual

knowledge can be known from the descriptions in Çrémad-Bhägavatam and

Bhagavad-gétä and similar literatures.

In the administration of this universe there are many demigods distributed

throughout the planetary system, and the chief of them are Brahmä, Lord Çiva

and the four great Kumäras and the other patriarchs. There are many

forefathers of the population of the universe, and all of them are born of the

Supreme Lord, Kåñëa. The Supreme Personality of Godhead, Kåñëa, is the

original forefather of all forefathers.

These are some of the opulences of the Supreme Lord. When one is firmly

convinced of them, he accepts Kåñëa with great faith and without any doubt,

and he engages in devotional service. All this particular knowledge is required

in order to increase one’s interest in the loving devotional service of the Lord.

One should not neglect to understand fully how great Kåñëa is, for by knowing

the greatness of Kåñëa one will be able to be fixed in sincere devotional

service.

TEXT 8

Ah& SavRSYa Pa[>avae Mata" Sav| Pa[vTaRTae )

wiTa MaTva >aJaNTae Maa& buDaa >aavSaMaiNvTaa" )) 8 ))

ahaà sarvasya prabhavo

mattaù sarvaà pravartate

iti matvä bhajante mäà

budhä bhäva-samanvitäù

SYNONYMS

aham—I; sarvasya—of all; prabhavaù—the source of generation;

mattaù—from Me; sarvam—everything; pravartate—emanates; iti—thus;

matvä—knowing; bhajante—become devoted; mäm—unto Me; budhäù—the

learned; bhäva-samanvitäù—with great attention.

TRANSLATION

I am the source of all spiritual and material worlds. Everything emanates

from Me. The wise who perfectly know this engage in My devotional service

and worship Me with all their hearts.

PURPORT

A learned scholar who has studied the Vedas perfectly and has information

from authorities like Lord Caitanya and who knows how to apply these

teachings can understand that Kåñëa is the origin of everything in both the

material and spiritual worlds, and because he knows this perfectly he becomes

firmly fixed in the devotional service of the Supreme Lord. He can never be

deviated by any amount of nonsensical commentaries or by fools. All Vedic

literature agrees that Kåñëa is the source of Brahmä, Çiva and all other

demigods. In the Atharva Veda (

Gopäla-täpané Upaniñad

1.24) it is said, yo

brahmäëaà vidadhäti pürvaà yo vai vedäàç ca gäpayati sma kåñëaù: “It was

Kåñëa who in the beginning instructed Brahmä in Vedic knowledge and who

disseminated Vedic knowledge in the past.” Then again the

Näräyaëa

Upaniñad

(1) says, atha puruño ha vai näräyaëo ’kämayata prajäù såjeyeti: “Then

the Supreme Personality Näräyaëa desired to create living entities.” The

Upaniñad continues, näräyaëäd brahmä jäyate, näräyaëäd prajäpatiù prajäyate,

näräyaëäd indro jäyate, näräyaëäd añöau vasavo jäyante, näräyaëäd ekädaça

rudrä jäyante, näräyaëäd dvädaçädityäù: “From Näräyaëa, Brahmä is born, and

from Näräyaëa the patriarchs are also born. From Näräyaëa, Indra is born,

from Näräyaëa the eight Vasus are born, from Näräyaëa the eleven Rudras are

born, from Näräyaëa the twelve Ädityas are born.” This Näräyaëa is an

expansion of Kåñëa.

It is said in the same Vedas, brahmaëyo devaké-putraù: “The son of Devaké,

Kåñëa, is the Supreme Personality.” (

Näräyaëa Upaniñad

4) Then it is said, eko

vai näräyaëa äsén na brahmä na éçäno näpo nägni-samau neme dyäv-äpåthivé na

nakñaträëi na süryaù: “In the beginning of the creation there was only the

Supreme Personality Näräyaëa. There was no Brahmä, no Çiva, no water, no

fire, no moon, no stars in the sky, no sun.” (

Mahä Upaniñad

1) In the Mahä

Upaniñad it is also said that Lord Çiva was born from the forehead of the

Supreme Lord. Thus the Vedas say that it is the Supreme Lord, the creator of

Brahmä and Çiva, who is to be worshiped.

In the Mokña-dharma Kåñëa also says,

prajäpatià ca rudraà cäpy

aham eva såjämi vai

tau hi mäà na vijänéto

mama mäyä-vimohitau

“The patriarchs, Çiva and others are created by Me, though they do not

know that they are created by Me because they are deluded by My illusory

energy.” In the Varäha Puräëa it is also said,

näräyaëaù paro devas

tasmäj jätaç caturmukhaù

tasmäd rudro ’bhavad devaù

sa ca sarva-jïatäà gataù

“Näräyaëa is the Supreme Personality of Godhead, and from Him Brahmä

was born, from whom Çiva was born.”

Lord Kåñëa is the source of all generations, and He is called the most

efficient cause of everything. He says, “Because everything is born of Me, I am

the original source of all. Everything is under Me; no one is above Me.” There

is no supreme controller other than Kåñëa. One who understands Kåñëa in

such a way from a bona fide spiritual master, with references from Vedic

literature, engages all his energy in Kåñëa consciousness and becomes a truly

learned man. In comparison to him, all others, who do not know Kåñëa

properly, are but fools. Only a fool would consider Kåñëa to be an ordinary

man. A Kåñëa conscious person should not be bewildered by fools; he should

avoid all unauthorized commentaries and interpretations on Bhagavad-gétä and

proceed in Kåñëa consciousness with determination and firmness.

TEXT 9

MaiÀtaa MaÓTaPa[a<aa baeDaYaNTa" ParSParMa( )

k-QaYaNTaê Maa& iNaTYa& TauZYaiNTa c rMaiNTa c )) 9 ))

mac-cittä mad-gata-präëä

bodhayantaù parasparam

kathayantaç ca mäà nityaà

tuñyanti ca ramanti ca

SYNONYMS

mat-cittäù—their minds fully engaged in Me; mat-gata-präëäù—their lives

devoted to Me; bodhayantaù—preaching; parasparam—among themselves;

kathayantaù—talking; ca—also; mäm—about Me; nityam—perpetually;

tuñyanti—become pleased; ca—also; ramanti—enjoy transcendental bliss;

ca—also.

TRANSLATION

The thoughts of My pure devotees dwell in Me, their lives are fully devoted

to My service, and they derive great satisfaction and bliss from always

enlightening one another and conversing about Me.

PURPORT

Pure devotees, whose characteristics are mentioned here, engage themselves

fully in the transcendental loving service of the Lord. Their minds cannot be

diverted from the lotus feet of Kåñëa. Their talks are solely on the

transcendental subjects. The symptoms of the pure devotees are described in

this verse specifically. Devotees of the Supreme Lord are twenty-four hours

daily engaged in glorifying the qualities and pastimes of the Supreme Lord.

Their hearts and souls are constantly submerged in Kåñëa, and they take

pleasure in discussing Him with other devotees.

In the preliminary stage of devotional service they relish the

transcendental pleasure from the service itself, and in the mature stage they

are actually situated in love of God. Once situated in that transcendental

position, they can relish the highest perfection which is exhibited by the Lord

in His abode. Lord Caitanya likens transcendental devotional service to the

sowing of a seed in the heart of the living entity. There are innumerable living

entities traveling throughout the different planets of the universe, and out of

them there are a few who are fortunate enough to meet a pure devotee and get

the chance to understand devotional service. This devotional service is just

like a seed, and if it is sown in the heart of a living entity, and if he goes on

hearing and chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare

Räma, Hare Räma, Räma Räma, Hare Hare, that seed fructifies, just as the seed

of a tree fructifies with regular watering. The spiritual plant of devotional

service gradually grows and grows until it penetrates the covering of the

material universe and enters into the brahmajyoti effulgence in the spiritual

sky. In the spiritual sky also that plant grows more and more until it reaches

the highest planet, which is called Goloka Våndävana, the supreme planet of

Kåñëa. Ultimately, the plant takes shelter under the lotus feet of Kåñëa and

rests there. Gradually, as a plant grows fruits and flowers, that plant of

devotional service also produces fruits, and the watering process in the form of

chanting and hearing goes on. This plant of devotional service is fully

described in the Caitanya-caritämåta (Madhya-lélä, Chapter Nineteen). It is

explained there that when the complete plant takes shelter under the lotus

feet of the Supreme Lord, one becomes fully absorbed in love of God; then he

cannot live even for a moment without being in contact with the Supreme

Lord, just as a fish cannot live without water. In such a state, the devotee

actually attains the transcendental qualities in contact with the Supreme Lord.

The Çrémad-Bhägavatam is also full of such narrations about the

relationship between the Supreme Lord and His devotees; therefore the

Çrémad-Bhägavatam is very dear to the devotees, as stated in the Bhägavatam

itself (12.13.18). Çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyam.

In this narration there is nothing about material activities, economic

development, sense gratification or liberation. Çrémad-Bhägavatam is the only

narration in which the transcendental nature of the Supreme Lord and His

devotees is fully described. Thus the realized souls in Kåñëa consciousness take

continual pleasure in hearing such transcendental literatures, just as a young

boy and girl take pleasure in association.

TEXT 10

Taeza& SaTaTaYau¢-aNaa& >aJaTaa& Pa[qiTaPaUvRk-Ma( )

ddaiMa buiÖYaaeGa& Ta& YaeNa MaaMauPaYaaiNTa Tae )) 10 ))

teñäà satata-yuktänäà

bhajatäà préti-pürvakam

dadämi buddhi-yogaà taà

yena mäm upayänti te

SYNONYMS

teñäm—unto them; satata-yuktänäm—always engaged; bhajatäm—in

rendering devotional service; préti-pürvakam—in loving ecstasy; dadämi—I

give; buddhi-yogam—real intelligence; tam—that; yena—by which;

mäm—unto Me; upayänti—come; te—they.

TRANSLATION

To those who are constantly devoted to serving Me with love, I give the

understanding by which they can come to Me.

PURPORT

In this verse the word buddhi-yogam is very significant. We may remember

that in the Second Chapter the Lord, instructing Arjuna, said that He had

spoken to him of many things and that He would instruct him in the way of

buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yoga itself is action in

Kåñëa consciousness; that is the highest intelligence. Buddhi means

intelligence, and yoga means mystic activities or mystic elevation. When one

tries to go back home, back to Godhead, and takes fully to Kåñëa consciousness

in devotional service, his action is called buddhi yoga. In other words,

buddhi-yoga is the process by which one gets out of the entanglement of this

material world. The ultimate goal of progress is Kåñëa. People do not know

this; therefore the association of devotees and a bona fide spiritual master are

important. One should know that the goal is Kåñëa, and when the goal is

assigned, then the path is slowly but progressively traversed, and the ultimate

goal is achieved.

When a person knows the goal of life but is addicted to the fruits of

activities, he is acting in karma-yoga. When he knows that the goal is Kåñëa

but he takes pleasure in mental speculations to understand Kåñëa, he is acting

in jïäna-yoga. And when he knows the goal and seeks Kåñëa completely in

Kåñëa consciousness and devotional service, he is acting in bhakti-yoga, or

buddhi-yoga, which is the complete yoga. This complete yoga is the highest

perfectional stage of life.

A person may have a bona fide spiritual master and may be attached to a

spiritual organization, but still, if he is not intelligent enough to make progress,

then Kåñëa from within gives him instructions so that he may ultimately come

to Him without difficulty. The qualification is that a person always engage

himself in Kåñëa consciousness and with love and devotion render all kinds of

services. He should perform some sort of work for Kåñëa, and that work should

be with love. If a devotee is not intelligent enough to make progress on the

path of self-realization but is sincere and devoted to the activities of

devotional service, the Lord gives him a chance to make progress and

ultimately attain to Him.

TEXT 11

TaezaMaevaNauk-MPaaQaRMahMajaNaJa& TaMa" )

NaaXaYaaMYaaTMa>aavSQaae jaNadqPaeNa >aaSvTaa )) 11 ))

teñäm evänukampärtham

aham ajïäna-jaà tamaù

näçayämy ätma-bhäva-stho

jïäna-dépena bhäsvatä

SYNONYMS

teñäm—for them; eva—certainly; anukampä-artham—to show special mercy;

aham—I; ajïäna-jam—due to ignorance; tamaù—darkness; näçayämi—dispel;

ätma-bhäva—within their hearts; sthaù—situated; jïäna—of knowledge;

dépena—with the lamp; bhäsvatä—glowing.

TRANSLATION

To show them special mercy, I, dwelling in their hearts, destroy with the

shining lamp of knowledge the darkness born of ignorance.

PURPORT

When Lord Caitanya was in Benares promulgating the chanting of Hare

Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma

Räma, Hare Hare, thousands of people were following Him. Prakäçänanda

Sarasvaté, a very influential and learned scholar in Benares at that time,

derided Lord Caitanya for being a sentimentalist. Sometimes philosophers

criticize the devotees because they think that most of the devotees are in the

darkness of ignorance and are philosophically naive sentimentalists. Actually

that is not the fact. There are very, very learned scholars who have put

forward the philosophy of devotion. But even if a devotee does not take

advantage of their literatures or of his spiritual master, if he is sincere in his

devotional service he is helped by Kåñëa Himself within his heart. So the

sincere devotee engaged in Kåñëa consciousness cannot be without knowledge.

The only qualification is that one carry out devotional service in full Kåñëa

consciousness.

The modern philosophers think that without discriminating one cannot

have pure knowledge. For them this answer is given by the Supreme Lord:

those who are engaged in pure devotional service, even though they be

without sufficient education and even without sufficient knowledge of the

Vedic principles, are still helped by the Supreme God, as stated in this verse.

The Lord tells Arjuna that basically there is no possibility of understanding

the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead,

simply by speculating, for the Supreme Truth is so great that it is not possible

to understand Him or to achieve Him simply by making a mental effort. Man

can go on speculating for several millions of years, and if he is not devoted, if

he is not a lover of the Supreme Truth, he will never understand Kåñëa, or the

Supreme Truth. Only by devotional service is the Supreme Truth, Kåñëa,

pleased, and by His inconceivable energy He can reveal Himself to the heart of

the pure devotee. The pure devotee always has Kåñëa within his heart; and

with the presence of Kåñëa, who is just like the sun, the darkness of ignorance

is at once dissipated. This is the special mercy rendered to the pure devotee by

Kåñëa.

Due to the contamination of material association, through many, many

millions of births, one’s heart is always covered with the dust of materialism,

but when one engages in devotional service and constantly chants Hare Kåñëa,

the dust quickly clears, and one is elevated to the platform of pure knowledge.

The ultimate goal, Viñëu, can be attained only by this chant and by devotional

service, and not by mental speculation or argument. The pure devotee does not

have to worry about the material necessities of life; he need not be anxious,

because when he removes the darkness from his heart, everything is provided

automatically by the Supreme Lord, who is pleased by the loving devotional

service of the devotee. This is the essence of the teachings of Bhagavad-gétä. By

studying Bhagavad-gétä, one can become a soul completely surrendered to the

Supreme Lord and engage himself in pure devotional service. As the Lord

takes charge, one becomes completely free from all kinds of materialistic

endeavors.

TEXTS 12–13

AJauRNa ovac

Par& b]ø Par& DaaMa Paiv}a& ParMa& >avaNa( )

Pauåz& XaaìTa& idVYaMaaiddevMaJa& iv>auMa( )) 12 ))

AahuSTvaMa*zYa" SaveR devizRNaaRrdSTaQaa )

AiSaTaae devl/ae VYaaSa" SvYa& cEv b]vqiz Mae )) 13 ))

arjuna uväca

paraà brahma paraà dhäma

pavitraà paramaà bhavän

puruñaà çäçvataà divyam

ädi-devam ajaà vibhum

ähus tväm åñayaù sarve

devarñir näradas tathä

asito devalo vyäsaù

svayaà caiva bravéñi me

SYNONYMS

arjunaù uväca—Arjuna said; param—supreme; brahma—truth;

param—supreme; dhäma—sustenance; pavitram—pure; paramam—supreme;

bhavän—You; puruñam—personality; çäçvatam—original;

divyam—transcendental; ädi-devam—the original Lord; ajam—unborn;

vibhum—greatest; ähuù—say; tväm—of You; åñayaù—sages; sarve—all;

deva-åñiù—the sage among the demigods; näradaù—Närada; tathä—also;

asitaù—Asita; devalaù—Devala; vyäsaù—Vyäsa; svayam—personally;

ca—also; eva—certainly; bravéñé—You are explaining; me—unto me.

TRANSLATION

Arjuna said: You are the Supreme Personality of Godhead, the ultimate

abode, the purest, the Absolute Truth. You are the eternal, transcendental,

original person, the unborn, the greatest. All the great sages such as Närada,

Asita, Devala and Vyäsa confirm this truth about You, and now You Yourself

are declaring it to me.

PURPORT

In these two verses the Supreme Lord gives a chance to the modern

philosopher, for here it is clear that the Supreme is different from the

individual soul. Arjuna, after hearing the essential four verses of Bhagavad-gétä

[BG. 10.8-11] in this chapter, became completely free from all doubts and

accepted Kåñëa as the Supreme Personality of Godhead. He at once boldly

declares, “You are paraà brahma, the Supreme Personality of Godhead.” And

previously Kåñëa stated that He is the originator of everything and everyone.

Every demigod and every human being is dependent on Him. Men and

demigods, out of ignorance, think that they are absolute and independent of

the Supreme Personality of Godhead. That ignorance is removed perfectly by

the discharge of devotional service. This has already been explained in the

previous verse by the Lord. Now, by His grace, Arjuna is accepting Him as the

Supreme Truth, in concordance with the Vedic injunction. It is not that

because Kåñëa is Arjuna’s intimate friend Arjuna is flattering Him by calling

Him the Supreme Personality of Godhead, the Absolute Truth. Whatever

Arjuna says in these two verses is confirmed by Vedic truth. Vedic injunctions

affirm that only one who takes to devotional service to the Supreme Lord can

understand Him, whereas others cannot. Each and every word of this verse

spoken by Arjuna is confirmed by Vedic injunction.

In the Kena Upaniñad it is stated that the Supreme Brahman is the rest for

everything, and Kåñëa has already explained that everything is resting on Him.

The Muëòaka Upaniñad confirms that the Supreme Lord, in whom everything

is resting, can be realized only by those who engage constantly in thinking of

Him. This constant thinking of Kåñëa is smaraëam, one of the methods of

devotional service. It is only by devotional service to Kåñëa that one can

understand his position and get rid of this material body.

In the Vedas the Supreme Lord is accepted as the purest of the pure. One

who understands that Kåñëa is the purest of the pure can become purified from

all sinful activities. One cannot be disinfected from sinful activities unless he

surrenders unto the Supreme Lord. Arjuna’s acceptance of Kåñëa as the

supreme pure complies with the injunctions of Vedic literature. This is also

confirmed by great personalities, of whom Närada is the chief.

Kåñëa is the Supreme Personality of Godhead, and one should always

meditate upon Him and enjoy one’s transcendental relationship with Him. He

is the supreme existence. He is free from bodily needs, birth and death. Not

only does Arjuna confirm this, but all the Vedic literatures, the Puräëas and

histories. In all Vedic literatures Kåñëa is thus described, and the Supreme

Lord Himself also says in the Fourth Chapter, “Although I am unborn, I appear

on this earth to establish religious principles.” He is the supreme origin; He has

no cause, for He is the cause of all causes, and everything is emanating from

Him. This perfect knowledge can be had by the grace of the Supreme Lord.

Here Arjuna expresses himself through the grace of Kåñëa. If we want to

understand Bhagavad-gétä, we should accept the statements in these two

verses. This is called the paramparä system, acceptance of the disciplic

succession. Unless one is in the disciplic succession, he cannot understand

Bhagavad-gétä. It is not possible by so-called academic education.

Unfortunately those proud of their academic education, despite so much

evidence in Vedic literatures, stick to their obstinate conviction that Kåñëa is

an ordinary person.

TEXT 14

SavRMaeTad*Ta& MaNYae YaNMaa& vdiSa ke-Xav )

Na ih Tae >aGavNVYai¢&- ivdudeRva Na daNava" )) 14 ))

sarvam etad åtaà manye

yan mäà vadasi keçava

na hi te bhagavan vyaktià

vidur devä na dänaväù

SYNONYMS

sarvam—all; etat—this; åtam—truth; manye—I accept; yat—which;

mäm—unto me; vadasi—You tell; keçava—O Kåñëa; na—never; hi—certainly;

te—Your; bhagavan—O Personality of Godhead; vyaktim—revelation;

viduù—can know; deväù—the demigods; na—nor; dänaväù—the demons.

TRANSLATION

O Kåñëa, I totally accept as truth all that You have told me. Neither the

demigods nor the demons, O Lord, can understand Your personality.

PURPORT

Arjuna herein confirms that persons of faithless and demonic nature

cannot understand Kåñëa. He is not known even by the demigods, so what to

speak of the so-called scholars of this modern world? By the grace of the

Supreme Lord, Arjuna has understood that the Supreme Truth is Kåñëa and

that He is the perfect one. One should therefore follow the path of Arjuna. He

received the authority of Bhagavad-gétä. As described in the Fourth Chapter,

the paramparä system of disciplic succession for the understanding of

Bhagavad-gétä was lost, and therefore Kåñëa reestablished that disciplic

succession with Arjuna because He considered Arjuna His intimate friend and

a great devotee. Therefore, as stated in our Introduction to Gétopaniñad,

Bhagavad-gétä should be understood in the paramparä system. When the

paramparä system was lost, Arjuna was selected to rejuvenate it. The

acceptance by Arjuna of all that Kåñëa says should be emulated; then we can

understand the essence of Bhagavad-gétä, and then only can we understand

that Kåñëa is the Supreme Personality of Godhead.

TEXT 15

SvYaMaevaTMaNaaTMaaNa& veTQa Tv& PauåzaetaMa )

>aUTa>aavNa >aUTaeXa devdev JaGaTPaTae )) 15 ))

svayam evätmanätmänaà

vettha tvaà puruñottama

bhüta-bhävana bhüteça

deva-deva jagat-pate

SYNONYMS

svayam—personally; eva—certainly; ätmanä—by Yourself;

ätmänam—Yourself; vettha—know; tvam—You; puruña-uttama—O greatest of

all persons; bhüta-bhävana—O origin of everything; bhüta-éça—O Lord of

everything; deva-deva—O Lord of all demigods; jagat-pate—O Lord of the

entire universe.

TRANSLATION

Indeed, You alone know Yourself by Your own internal potency, O Supreme

Person, origin of all, Lord of all beings, God of gods, Lord of the universe!

PURPORT

The Supreme Lord, Kåñëa, can be known by persons who are in a

relationship with Him through the discharge of devotional service, like Arjuna

and his followers. Persons of demonic or atheistic mentality cannot know

Kåñëa. Mental speculation that leads one away from the Supreme Lord is a

serious sin, and one who does not know Kåñëa should not try to comment on

Bhagavad-gétä. Bhagavad-gétä is the statement of Kåñëa, and since it is the

science of Kåñëa, it should be understood from Kåñëa as Arjuna understood it.

It should not be received from atheistic persons.

As stated in

Çrémad-Bhägavatam

(1.2.11):

vadanti tat tattva-vidas

tattvaà yaj jïänam advayam

brahmeti paramätmeti

bhagavän iti çabdyate

The Supreme Truth is realized in three aspects: as impersonal Brahman,

localized Paramätmä and at last as the Supreme Personality of Godhead. So at

the last stage of understanding the Absolute Truth, one comes to the Supreme

Personality of Godhead. A common man or even a liberated man who has

realized impersonal Brahman or localized Paramätmä may not understand

God’s personality. Such men, therefore, may endeavor to understand the

Supreme Person from the verses of Bhagavad-gétä, which are being spoken by

this person, Kåñëa. Sometimes the impersonalists accept Kåñëa as Bhagavän, or

they accept His authority. Yet many liberated persons cannot understand

Kåñëa as Puruñottama, the Supreme Person. Therefore Arjuna addresses Him

as Puruñottama. Yet one still may not understand that Kåñëa is the father of all

living entities. Therefore Arjuna addresses Him as Bhüta-bhävana. And if one

comes to know Him as the father of all the living entities, still one may not

know Him as the supreme controller; therefore He is addressed here as

Bhüteça, the supreme controller of everyone. And even if one knows Kåñëa as

the supreme controller of all living entities, still one may not know that He is

the origin of all the demigods; therefore He is addressed herein as Devadeva,

the worshipful God of all demigods. And even if one knows Him as the

worshipful God of all demigods, one may not know that He is the supreme

proprietor of everything; therefore He is addressed as Jagatpati. Thus the truth

about Kåñëa is established in this verse by the realization of Arjuna, and we

should follow in the footsteps of Arjuna to understand Kåñëa as He is.

TEXT 16

v¢u-MahRSYaXaeze<a idVYaa ùaTMaiv>aUTaYa" )

Yaai>aivR>aUiTai>al/aeRk-aiNaMaa&STv& VYaaPYa iTaïiSa )) 16 ))

vaktum arhasy açeñeëa

divyä hy ätma-vibhütayaù

yäbhir vibhütibhir lokän

imäàs tvaà vyäpya tiñöhasi

SYNONYMS

vaktum—to say; arhasi—You deserve; açeñeëa—in detail; divyäù—divine;

hi—certainly; ätma—Your own; vibhütayaù—opulences; yäbhiù—by which;

vibhütibhiù—opulences; lokän—all the planets; imän—these; tvam—You;

vyäpya—pervading; tiñöhasi—remain.

TRANSLATION

Please tell me in detail of Your divine opulences by which You pervade all

these worlds.

PURPORT

In this verse it appears that Arjuna is already satisfied with his

understanding of the Supreme Personality of Godhead, Kåñëa. By Kåñëa’s

grace, Arjuna has personal experience, intelligence and knowledge and

whatever else a person may have through all these agencies, and he has

understood Kåñëa to be the Supreme Personality of Godhead. For him there is

no doubt, yet he is asking Kåñëa to explain His all-pervading nature. People in

general and the impersonalists in particular concern themselves mainly with

the all-pervading nature of the Supreme. So Arjuna is asking Kåñëa how He

exists in His all-pervading aspect through His different energies. One should

know that this is being asked by Arjuna on behalf of the common people.

TEXT 17

k-Qa& ivÛaMah& YaaeiGa&STva& Sada PairicNTaYaNa( )

ke-zu ke-zu c >aavezu icNTYaae_iSa >aGavNMaYaa )) 17 ))

kathaà vidyäm ahaà yogiàs

tväà sadä paricintayan

keñu keñu ca bhäveñu

cintyo ’si bhagavan mayä

SYNONYMS

katham—how; vidyäm aham—shall I know; yogin—O supreme mystic;

tväm—You; sadä—always; paricintayan—thinking of; keñu—in which;

keñu—in which; ca—also; bhäveñu—natures; cintyaù asi—You are to be

remembered; bhagavan—O Supreme; mayä—by me.

TRANSLATION

O Kåñëa, O supreme mystic, how shall I constantly think of You, and how

shall I know You? In what various forms are You to be remembered, O

Supreme Personality of Godhead?

PURPORT

As it is stated in the previous chapter, the Supreme Personality of Godhead

is covered by His yoga-mäyä. Only surrendered souls and devotees can see

Him. Now Arjuna is convinced that His friend, Kåñëa, is the Supreme

Godhead, but he wants to know the general process by which the all-pervading

Lord can be understood by the common man. Common men, including the

demons and atheists, cannot know Kåñëa, because He is guarded by His

yoga-mäyä energy. Again, these questions are asked by Arjuna for their

benefit. The superior devotee is concerned not only for his own understanding

but for the understanding of all mankind. So Arjuna, out of his mercy, because

he is a Vaiñëava, a devotee, is opening for the common man the understanding

of the all-pervasiveness of the Supreme Lord. He addresses Kåñëa specifically

as yogin because Çré Kåñëa is the master of the yoga-mäyä energy, by which He

is covered and uncovered to the common man. The common man who has no

love for Kåñëa cannot always think of Kåñëa; therefore he has to think

materially. Arjuna is considering the mode of thinking of the materialistic

persons of this world. The words keñu keñu ca bhäveñu refer to material nature

(the word bhäva means “physical things”). Because materialists cannot

understand Kåñëa spiritually, they are advised to concentrate the mind on

physical things and try to see how Kåñëa is manifested by physical

representations.

TEXT 18

ivSTare<aaTMaNaae YaaeGa& iv>aUiTa& c JaNaadRNa )

>aUYa" k-QaYa Ta*iáihR é*<vTaae NaaiSTa Mae_Ma*TaMa( )) 18 ))

vistareëätmano yogaà

vibhütià ca janärdana

bhüyaù kathaya tåptir hi

çåëvato nästi me ’måtam

SYNONYMS

vistareëa—in detail; ätmanaù—Your; yogam—mystic power;

vibhütim—opulences; ca—also; jana-ardana—O killer of the atheists;

bhüyaù—again; kathaya—describe; tåptiù—satisfaction; hi—certainly;

çåëvataù—hearing; na asti—there is not; me—my; amåtam—nectar.

TRANSLATION

O Janärdana, again please describe in detail the mystic power of Your

opulences. I am never satiated in hearing about You, for the more I hear the

more I want to taste the nectar of Your words.

PURPORT

A similar statement was made to Süta Gosvämé by the åñis of Naimiñäraëya,

headed by Çaunaka. That statement is:

vayaà tu na vitåpyäma

uttama-çloka-vikrame

yac chåëvatäà rasa-jïänäà

svädu svädu pade pade

“One can never be satiated even though one continuously hears the

transcendental pastimes of Kåñëa, who is glorified by excellent prayers. Those

who have entered into a transcendental relationship with Kåñëa relish at every

step the descriptions of the pastimes of the Lord.” (

Çrémad-Bhägavatam

1.1.19)

Thus Arjuna is interested in hearing about Kåñëa, and specifically how He

remains as the all-pervading Supreme Lord.

Now as far as amåtam, nectar, is concerned, any narration or statement

concerning Kåñëa is just like nectar. And this nectar can be perceived by

practical experience. Modern stories, fiction and histories are different from

the transcendental pastimes of the Lord in that one will tire of hearing

mundane stories but one never tires of hearing about Kåñëa. It is for this

reason only that the history of the whole universe is replete with references to

the pastimes of the incarnations of Godhead. The Puräëas are histories of

bygone ages that relate the pastimes of the various incarnations of the Lord. In

this way the reading matter remains forever fresh, despite repeated readings.

TEXT 19

é[q>aGavaNauvac

hNTa Tae k-QaiYaZYaaiMa idVYaa ùaTMaiv>aUTaYa" )

Pa[aDaaNYaTa" ku-åé[eï NaaSTYaNTaae ivSTarSYa Mae )) 19 ))

çré-bhagavän uväca

hanta te kathayiñyämi

divyä hy ätma-vibhütayaù

prädhänyataù kuru-çreñöha

nästy anto vistarasya me

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; hanta—yes;

te—unto you; kathayiñyämi—I shall speak; divyäù—divine; hi—certainly;

ätma-vibhütayaù—personal opulences; prädhänyataù—which are principal;

kuru-çreñöha—O best of the Kurus; na asti—there is not; antaù—limit;

vistarasya—to the extent; me—My.

TRANSLATION

The Supreme Personality of Godhead said: Yes, I will tell you of My

splendorous manifestations, but only of those which are prominent, O Arjuna,

for My opulence is limitless.

PURPORT

It is not possible to comprehend the greatness of Kåñëa and His opulences.

The senses of the individual soul are limited and do not permit him to

understand the totality of Kåñëa’s affairs. Still the devotees try to understand

Kåñëa, but not on the principle that they will be able to understand Kåñëa fully

at any specific time or in any state of life. Rather, the very topics of Kåñëa are

so relishable that they appear to the devotees as nectar. Thus the devotees

enjoy them. In discussing Kåñëa’s opulences and His diverse energies, the pure

devotees take transcendental pleasure. Therefore they want to hear and

discuss them. Kåñëa knows that living entities do not understand the extent of

His opulences; He therefore agrees to state only the principal manifestations of

His different energies. The word prädhänyataù (“principal”) is very important

because we can understand only a few of the principal details of the Supreme

Lord, for His features are unlimited. It is not possible to understand them all.

And vibhüti, as used in this verse, refers to the opulences by which He controls

the whole manifestation. In the Amara-koça dictionary it is stated that vibhüti

indicates an exceptional opulence.

The impersonalist or pantheist cannot understand the exceptional

opulences of the Supreme Lord nor the manifestations of His divine energies.

Both in the material world and in the spiritual world His energies are

distributed in every variety of manifestation. Now Kåñëa is describing what

can be directly perceived by the common man; thus part of His variegated

energy is described in this way.

TEXT 20

AhMaaTMaa Gau@ake-Xa SavR>aUTaaXaYaiSQaTa" )

AhMaaidê MaDYa& c >aUTaaNaaMaNTa Wv c )) 20 ))

aham ätmä guòäkeça

sarva-bhütäçaya-sthitaù

aham ädiç ca madhyaà ca

bhütänäm anta eva ca

SYNONYMS

aham—I; ätmä—the soul; guòäkeça—O Arjuna; sarva-bhüta—of all living

entities; äçaya-sthitaù—situated within the heart; aham—I am; ädiù—the

origin; ca—also; madhyam—middle; ca—also; bhütänäm—of all living entities;

antaù—end; eva—certainly; ca—and.

TRANSLATION

I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am

the beginning, the middle and the end of all beings.

PURPORT

In this verse Arjuna is addressed as Guòäkeça, which means “one who has

conquered the darkness of sleep.” For those who are sleeping in the darkness of

ignorance, it is not possible to understand how the Supreme Personality of

Godhead manifests Himself in various ways in the material and spiritual

worlds. Thus this address by Kåñëa to Arjuna is significant. Because Arjuna is

above such darkness, the Personality of Godhead agrees to describe His various

opulences.

Kåñëa first informs Arjuna that He is the soul of the entire cosmic

manifestation by dint of His primary expansion. Before the material creation,

the Supreme Lord, by His plenary expansion, accepts the puruña incarnations,

and from Him everything begins. Therefore He is ätmä, the soul of the

mahat-tattva, the universal elements. The total material energy is not the cause

of the creation; actually the Mahä-Viñëu enters into the mahat-tattva, the total

material energy. He is the soul. When Mahä-Viñëu enters into the manifested

universes, He again manifests Himself as the Supersoul in each and every

entity. We have experience that the personal body of the living entity exists

due to the presence of the spiritual spark. Without the existence of the

spiritual spark, the body cannot develop. Similarly, the material manifestation

cannot develop unless the Supreme Soul, Kåñëa, enters. As stated in the

Subala Upaniñad, prakåty-ädi-sarva-bhütäntar-yämé sarva-çeñé ca näräyaëaù:

“The Supreme Personality of Godhead is existing as the Supersoul in all

manifested universes.”

The three puruña-avatäras are described in Çrémad-Bhägavatam. They are

also described in the Sätvata-tantra. Viñëos tu tréëi rüpäëi puruñäkhyäny atho

viduù: the Supreme Personality of Godhead manifests three features—as

Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu and Kñérodakaçäyé Viñëu—in

this material manifestation. The Mahä-Viñëu, or Käraëodakaçäyé Viñëu, is

described in the

Brahma-saàhitä

(5.47). Yaù käraëärëava-jale bhajati sma

yoga-nidräm: the Supreme Lord, Kåñëa, the cause of all causes, lies down in the

cosmic ocean as Mahä-Viñëu. Therefore the Supreme Personality of Godhead

is the beginning of this universe, the maintainer of the universal

manifestations, and the end of all energy.

TEXT 21

AaidTYaaNaaMah& ivZ<auJYaaeRiTaza& rivr&éuMaaNa( )

MarqicMaRåTaaMaiSMa Na+a}aa<aaMah& XaXaq )) 21 ))

ädityänäm ahaà viñëur

jyotiñäà ravir aàçumän

marécir marutäm asmi

nakñaträëäm ahaà çaçé

SYNONYMS

ädityänäm—of the Ädityas; aham—I am; viñëuù—the Supreme Lord;

jyotiñäm—of all luminaries; raviù—the sun; aàçu-män—radiant;

maréciù—Maréci; marutäm—of the Maruts; asmi—I am; nakñaträëäm—of the

stars; aham—I am; çaçé—the moon.

TRANSLATION

Of the Ädityas I am Viñëu, of lights I am the radiant sun, of the Maruts I

am Maréci, and among the stars I am the moon.

PURPORT

There are twelve Ädityas, of which Kåñëa is the principal. Among all the

luminaries twinkling in the sky, the sun is the chief, and in the

Brahma-saàhitä the sun is accepted as the glowing eye of the Supreme Lord.

There are fifty varieties of wind blowing in space, and of these winds the

controlling deity, Maréci, represents Kåñëa.

Among the stars, the moon is the most prominent at night, and thus the

moon represents Kåñëa. It appears from this verse that the moon is one of the

stars; therefore the stars that twinkle in the sky also reflect the light of the

sun. The theory that there are many suns within the universe is not accepted

by Vedic literature. The sun is one, and as by the reflection of the sun the

moon illuminates, so also do the stars. Since Bhagavad-gétä indicates herein

that the moon is one of the stars, the twinkling stars are not suns but are

similar to the moon.

TEXT 22

vedaNaa& SaaMavedae_iSMa devaNaaMaiSMa vaSav" )

wiNd]Yaa<aa& MaNaêaiSMa >aUTaaNaaMaiSMa ceTaNaa )) 22 ))

vedänäà säma-vedo ’smi

devänäm asmi väsavaù

indriyäëäà manaç cäsmi

bhütänäm asmi cetanä

SYNONYMS

vedänäm—of all the Vedas; säma-vedaù—the Säma Veda; asmi—I am;

devänäm—of all the demigods; asmi—I am; väsavaù—the heavenly king;

indriyäëäm—of all the senses; manaù—the mind; ca—also; asmi—I am;

bhütänäm—of all living entities; asmi—I am; cetanä—the living force.

TRANSLATION

Of the Vedas I am the Säma Veda; of the demigods I am Indra, the king of

heaven; of the senses I am the mind; and in living beings I am the living force

[consciousness].

PURPORT

The difference between matter and spirit is that matter has no

consciousness like the living entity; therefore this consciousness is supreme

and eternal. Consciousness cannot be produced by a combination of matter.

TEXT 23

åd]a<aa& XaªrêaiSMa ivtaeXaae Ya+ar+aSaaMa( )

vSaUNaa& Paavk-êaiSMa Maeå" iXa%ir<aaMahMa( )) 23 ))

rudräëäà çaìkaraç cäsmi

vitteço yakña-rakñasäm

vasünäà pävakaç cäsmi

meruù çikhariëäm aham

SYNONYMS

rudräëäm—of all the Rudras; çaìkaraù—Lord Çiva; ca—also; asmi—I am;

vitta-éçaù—the lord of the treasury of the demigods; yakña-rakñasäm—of the

Yakñas and Räkñasas; vasünäm—of the Vasus; pävakaù—fire; ca—also; asmi—I

am; meruù—Meru; çikhariëäm—of all mountains; aham—I am.

TRANSLATION

Of all the Rudras I am Lord Çiva, of the Yakñas and Räkñasas I am the Lord

of wealth [Kuvera], of the Vasus I am fire [Agni], and of mountains I am Meru.

PURPORT

There are eleven Rudras, of whom Çaìkara, Lord Çiva, is predominant. He

is the incarnation of the Supreme Lord in charge of the mode of ignorance in

the universe. The leader of the Yakñas and Räkñasas is Kuvera, the master

treasurer of the demigods, and he is a representation of the Supreme Lord.

Meru is a mountain famed for its rich natural resources.

TEXT 24

PauraeDaSaa& c Mau:Ya& Maa& iviÖ PaaQaR b*hSPaiTaMa( )

SaeNaaNaqNaaMah& Sk-Nd" SarSaaMaiSMa SaaGar" )) 24 ))

purodhasäà ca mukhyaà mäà

viddhi pärtha båhaspatim

senänénäm ahaà skandaù

sarasäm asmi sägaraù

SYNONYMS

purodhasäm—of all priests; ca—also; mukhyam—the chief; mäm—Me;

viddhi—understand; pärtha—O son of Påthä; båhaspatim—Båhaspati;

senänénäm—of all commanders; aham—I am; skandaù—Kärtikeya;

sarasäm—of all reservoirs of water; asmi—I am; sägaraù—the ocean.

TRANSLATION

Of priests, O Arjuna, know Me to be the chief, Båhaspati. Of generals I am

Kärtikeya, and of bodies of water I am the ocean.

PURPORT

Indra is the chief demigod of the heavenly planets and is known as the king

of the heavens. The planet on which he reigns is called Indraloka. Båhaspati is

Indra’s priest, and since Indra is the chief of all kings, Båhaspati is the chief of

all priests. And as Indra is the chief of all kings, similarly Skanda, or Kärtikeya,

the son of Pärvaté and Lord Çiva, is the chief of all military commanders. And

of all bodies of water, the ocean is the greatest. These representations of Kåñëa

only give hints of His greatness.

TEXT 25

Mahzs<aa& >a*Gaurh& iGaraMaSMYaek-Ma+arMa( )

YajaNaa& JaPaYajae_iSMa SQaavra<aa& ihMaal/Ya" )) 25 ))

maharñéëäà bhågur ahaà

giräm asmy ekam akñaram

yajïänäà japa-yajïo ’smi

sthävaräëäà himälayaù

SYNONYMS

mahä-åñéëäm—among the great sages; bhåguù—Bhågu; aham—I am; giräm—of

vibrations; asmi—I am; ekam akñaram—praëava; yajïänäm—of sacrifices;

japa-yajïaù—chanting; asmi—I am; sthävaräëäm—of immovable things;

himälayaù—the Himälayan mountains.

TRANSLATION

Of the great sages I am Bhågu; of vibrations I am the transcendental oà. Of

sacrifices I am the chanting of the holy names [japa], and of immovable things I

am the Himälayas.

PURPORT

Brahmä, the first living creature within the universe, created several sons

for the propagation of various kinds of species. Among these sons, Bhågu is the

most powerful sage. Of all the transcendental vibrations, the oà (oàkära)

represents Kåñëa. Of all sacrifices, the chanting of Hare Kåñëa, Hare Kåñëa,

Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is

the purest representation of Kåñëa. Sometimes animal sacrifices are

recommended, but in the sacrifice of Hare Kåñëa, Hare Kåñëa, there is no

question of violence. It is the simplest and the purest. Whatever is sublime in

the worlds is a representation of Kåñëa. Therefore the Himälayas, the greatest

mountains in the world, also represent Him. The mountain named Meru was

mentioned in a previous verse, but Meru is sometimes movable, whereas the

Himälayas are never movable. Thus the Himälayas are greater than Meru.

TEXT 26

AìTQa" SavRv*+aa<aa& devzs<aa& c Naard" )

GaNDavaR<aa& ic}arQa" iSaÖaNaa& k-iPal/ae MauiNa" )) 26 ))

açvatthaù sarva-våkñäëäà

devarñéëäà ca näradaù

gandharväëäà citrarathaù

siddhänäà kapilo muniù

SYNONYMS

açvatthaù—the banyan tree; sarva-våkñäëäm—of all trees; deva-åñéëäm—of all

the sages amongst the demigods; ca—and; näradaù—Närada;

gandharväëäm—of the citizens of the Gandharva planet;

citrarathaù—Citraratha; siddhänäm—of all those who are perfected; kapilaù

muniù—Kapila Muni.

TRANSLATION

Of all trees I am the banyan tree, and of the sages among the demigods I am

Närada. Of the Gandharvas I am Citraratha, and among perfected beings I am

the sage Kapila.

PURPORT

The banyan tree (açvattha) is one of the highest and most beautiful trees,

and people in India often worship it as one of their daily morning rituals.

Amongst the demigods they also worship Närada, who is considered the

greatest devotee in the universe. Thus he is the representation of Kåñëa as a

devotee. The Gandharva planet is filled with entities who sing beautifully, and

among them the best singer is Citraratha. Amongst the perfect living entities,

Kapila, the son of Devahüti, is a representative of Kåñëa. He is considered an

incarnation of Kåñëa, and His philosophy is mentioned in the

Çrémad-Bhägavatam. Later on another Kapila became famous, but his

philosophy was atheistic. Thus there is a gulf of difference between them.

TEXT 27

oÀE"é[vSaMaìaNaa& iviÖ MaaMaMa*TaaeÙvMa( )

WeravTa& GaJaeNd]a<aa& Nara<aa& c NaraiDaPaMa( )) 27 ))

uccaiùçravasam açvänäà

viddhi mäm amåtodbhavam

airävataà gajendräëäà

naräëäà ca narädhipam

SYNONYMS

uccaiùçravasam—Uccaiùçravä; açvänäm—among horses; viddhi—know;

mäm—Me; amåta-udbhavam—produced from the churning of the ocean;

airävatam—Airävata; gaja-indräëäm—of lordly elephants; naräëäm—among

human beings; ca—and; nara-adhipam—the king.

TRANSLATION

Of horses know Me to be Uccaiùçravä, produced during the churning of the

ocean for nectar. Of lordly elephants I am Airävata, and among men I am the

monarch.

PURPORT

The devotee demigods and the demons (asuras) once took part in churning

the sea. From this churning, nectar and poison were produced, and Lord Çiva

drank the poison. From the nectar were produced many entities, of which

there was a horse named Uccaiùçravä. Another animal produced from the

nectar was an elephant named Airävata. Because these two animals were

produced from nectar, they have special significance, and they are

representatives of Kåñëa.

Amongst the human beings, the king is the representative of Kåñëa because

Kåñëa is the maintainer of the universe, and the kings, who are appointed on

account of their godly qualifications, are maintainers of their kingdoms. Kings

like Mahäräja Yudhiñöhira, Mahäräja Parékñit and Lord Räma were all highly

righteous kings who always thought of the citizens’ welfare. In Vedic literature,

the king is considered to be the representative of God. In this age, however,

with the corruption of the principles of religion, monarchy decayed and is now

finally abolished. It is to be understood that in the past, however, people were

more happy under righteous kings.

TEXT 28

AaYauDaaNaaMah& vJa]& DaeNaUNaaMaiSMa k-aMaDauk(- )

Pa[JaNaêaiSMa k-NdPaR" SaPaaR<aaMaiSMa vaSauik-" )) 28 ))

äyudhänäm ahaà vajraà

dhenünäm asmi kämadhuk

prajanaç cäsmi kandarpaù

sarpäëäm asmi väsukiù

SYNONYMS

äyudhänäm—of all weapons; aham—I am; vajram—the thunderbolt;

dhenünäm—of cows; asmi—I am; käma-dhuk—the surabhi cow; prajanaù—the

cause for begetting children; ca—and; asmi—I am; kandarpaù—Cupid;

sarpäëäm—of serpents; asmi—I am; väsukiù—Väsuki.

TRANSLATION

Of weapons I am the thunderbolt; among cows I am the surabhi. Of causes

for procreation I am Kandarpa, the god of love, and of serpents I am Väsuki.

PURPORT

The thunderbolt, indeed a mighty weapon, represents Kåñëa’s power. In

Kåñëaloka in the spiritual sky there are cows which can be milked at any time,

and they give as much milk as one likes. Of course such cows do not exist in

this material world, but there is mention of them in Kåñëaloka. The Lord keeps

many such cows, which are called surabhi. It is stated that the Lord is engaged

in herding the surabhi cows. Kandarpa is the sex desire for presenting good

sons; therefore Kandarpa is the representative of Kåñëa. Sometimes sex is

engaged in only for sense gratification; such sex does not represent Kåñëa. But

sex for the generation of good children is called Kandarpa and represents

Kåñëa.

TEXT 29

ANaNTaêaiSMa NaaGaaNaa& vå<aae YaadSaaMahMa( )

iPaTa›<aaMaYaRMaa caiSMa YaMa" Sa&YaMaTaaMahMa( )) 29 ))

anantaç cäsmi nägänäà

varuëo yädasäm aham

pitèëäm aryamä cäsmi

yamaù saàyamatäm aham

SYNONYMS

anantaù—Ananta; ca—also; asmi—I am; nägänäm—of the many-hooded

serpents; varuëaù—the demigod controlling the water; yädasäm—of all

aquatics; aham—I am; pitèëäm—of the ancestors; aryamä—Aryamä; ca—also;

asmi—I am; yamaù—the controller of death; saàyamatäm—of all regulators;

aham—I am.

TRANSLATION

Of the many-hooded Nägas I am Ananta, and among the aquatics I am the

demigod Varuëa. Of departed ancestors I am Aryamä, and among the dispensers

of law I am Yama, the lord of death.

PURPORT

Among the many-hooded Näga serpents, Ananta is the greatest, as is the

demigod Varuëa among the aquatics. They both represent Kåñëa. There is also

a planet of Pitäs, ancestors, presided over by Aryamä, who represents Kåñëa.

There are many living entities who give punishment to the miscreants, and

among them Yama is the chief. Yama is situated in a planet near this earthly

planet. After death those who are very sinful are taken there, and Yama

arranges different kinds of punishments for them.

TEXT 30

Pa[úadêaiSMa dETYaaNaa& k-al/" k-l/YaTaaMahMa( )

Ma*Gaa<aa& c Ma*GaeNd]ae_h& vENaTaeYaê Pai+a<aaMa( )) 30 ))

prahlädaç cäsmi daityänäà

kälaù kalayatäm aham

mågäëäà ca mågendro ’haà

vainateyaç ca pakñiëäm

SYNONYMS

prahlädaù—Prahläda; ca—also; asmi—I am; daityänäm—of the demons;

kälaù—time; kalayatäm—of subduers; aham—I am; mågäëäm—of animals;

ca—and; måga-indraù—the lion; aham—I am; vainateyaù—Garuòa; ca—also;

pakñiëäm—of birds.

TRANSLATION

Among the Daitya demons I am the devoted Prahläda, among subduers I am

time, among beasts I am the lion, and among birds I am Garuòa.

PURPORT

Diti and Aditi are two sisters. The sons of Aditi are called Ädityas, and the

sons of Diti are called Daityas. All the Ädityas are devotees of the Lord, and

all the Daityas are atheistic. Although Prahläda was born in the family of the

Daityas, he was a great devotee from his childhood. Because of his devotional

service and godly nature, he is considered to be a representative of Kåñëa.

There are many subduing principles, but time wears down all things in the

material universe and so represents Kåñëa. Of the many animals, the lion is the

most powerful and ferocious, and of the million varieties of birds, Garuòa, the

bearer of Lord Viñëu, is the greatest.

TEXT 31

PavNa" PavTaaMaiSMa raMa" Xañ>a*TaaMahMa( )

‡za<aa& Mak-rêaiSMa óaeTaSaaMaiSMa Jaaövq )) 31 ))

pavanaù pavatäm asmi

rämaù çastra-bhåtäm aham

jhañäëäà makaraç cäsmi

srotasäm asmi jähnavé

SYNONYMS

pavanaù—the wind; pavatäm—of all that purifies; asmi—I am; rämaù—Räma;

çastra-bhåtäm—of the carriers of weapons; aham—I am; jhañäëäm—of all fish;

makaraù—the shark; ca—also; asmi—I am; srotasäm—of flowing rivers;

asmi—I am; jähnavé—the River Ganges.

TRANSLATION

Of purifiers I am the wind, of the wielders of weapons I am Räma, of fishes I

am the shark, and of flowing rivers I am the Ganges.

PURPORT

Of all the aquatics the shark is one of the biggest and is certainly the most

dangerous to man. Thus the shark represents Kåñëa.

TEXT 32

SaGaaR<aaMaaidrNTaê MaDYa& cEvahMaJauRNa )

ADYaaTMaivÛa ivÛaNaa& vad" Pa[vdTaaMahMa( )) 32 ))

sargäëäm ädir antaç ca

madhyaà caiväham arjuna

adhyätma-vidyä vidyänäà

vädaù pravadatäm aham

SYNONYMS

sargäëäm—of all creations; ädiù—the beginning; antaù—end; ca—and;

madhyam—middle; ca—also; eva—certainly; aham—I am; arjuna—O Arjuna;

adhyätma-vidyä—spiritual knowledge; vidyänäm—of all education; vädaù—the

natural conclusion; pravadatäm—of arguments; aham—I am.

TRANSLATION

Of all creations I am the beginning and the end and also the middle, O

Arjuna. Of all sciences I am the spiritual science of the self, and among

logicians I am the conclusive truth.

PURPORT

Among the created manifestations, the first is the creation of the total

material elements. As explained before, the cosmic manifestation is created

and conducted by Mahä-Viñëu, Garbhodakaçäyé Viñëu and Kñérodakaçäyé

Viñëu, and then again it is annihilated by Lord Çiva. Brahmä is a secondary

creator. All these agents of creation, maintenance and annihilation are

incarnations of the material qualities of the Supreme Lord. Therefore He is

the beginning, the middle and the end of all creation.

For advanced education there are various kinds of books of knowledge, such

as the four Vedas, their six supplements, the Vedänta-sütra, books of logic,

books of religiosity and the Puräëas. So all together there are fourteen

divisions of books of education. Of these, the book which presents

adhyätma-vidyä, spiritual knowledge—in particular, the

Vedänta-sütra—represents Kåñëa.

Among logicians there are different kinds of argument. Supporting one’s

argument with evidence that also supports the opposing side is called jalpa.

Merely trying to defeat one’s opponent is called vitaëòä. But the actual

conclusion is called väda. This conclusive truth is a representation of Kåñëa.

TEXT 33

A+ara<aaMak-arae_iSMa ÜNÜ" SaaMaaiSak-SYa c )

AhMaeva+aYa" k-al/ae DaaTaah& ivìTaaeMau%" )) 33 ))

akñaräëäm a-käro ’smi

dvandvaù sämäsikasya ca

aham eväkñayaù kälo

dhätähaà viçvato-mukhaù

SYNONYMS

akñaräëäm—of letters; a-käraù—the first letter; asmi—I am; dvandvaù—the

dual; sämäsikasya—of compounds; ca—and; aham—I am; eva—certainly;

akñayaù—eternal; kälaù—time; dhätä—the creator; aham—I am;

viçvataù-mukhaù—Brahmä.

TRANSLATION

Of letters I am the letter A, and among compound words I am the dual

compound. I am also inexhaustible time, and of creators I am Brahmä.

PURPORT

A-kära, the first letter of the Sanskrit alphabet, is the beginning of the

Vedic literature. Without a-kära, nothing can be sounded; therefore it is the

beginning of sound. In Sanskrit there are also many compound words, of which

the dual word, like räma-kåñëa, is called dvandva. In this compound, the words

räma and kåñëa have the same form, and therefore the compound is called

dual.

Among all kinds of killers, time is the ultimate because time kills

everything. Time is the representative of Kåñëa because in due course of time

there will be a great fire and everything will be annihilated.

Among the living entities who are creators, Brahmä, who has four heads, is

the chief. Therefore he is a representative of the Supreme Lord, Kåñëa.

TEXT 34

Ma*TYau" SavRhrêahMauÙvê >aivZYaTaaMa( )

k-IiTaR" é[qvaRKc Naarq<aa& SMa*iTaMaeRDaa Da*iTa" +aMaa )) 34 ))

måtyuù sarva-haraç cäham

udbhavaç ca bhaviñyatäm

kértiù çrér väk ca näréëäà

småtir medhä dhåtiù kñamä

SYNONYMS

måtyuù—death; sarva-haraù—all-devouring; ca—also; aham—I am;

udbhavaù—generation; ca—also; bhaviñyatäm—of future manifestations;

kértiù—fame; çréù—opulence or beauty; väk—fine speech; ca—also;

näréëäm—of women; småtiù—memory; medhä—intelligence;

dhåtiù—firmness; kñamä—patience.

TRANSLATION

I am all-devouring death, and I am the generating principle of all that is yet

to be. Among women I am fame, fortune, fine speech, memory, intelligence,

steadfastness and patience.

PURPORT

As soon as a man is born, he dies at every moment. Thus death is devouring

every living entity at every moment, but the last stroke is called death itself.

That death is Kåñëa. As for future development, all living entities undergo six

basic changes. They are born, they grow, they remain for some time, they

reproduce, they dwindle, and finally they vanish. Of these changes, the first is

deliverance from the womb, and that is Kåñëa. The first generation is the

beginning of all future activities.

The seven opulences listed—fame, fortune, fine speech, memory,

intelligence, steadfastness and patience—are considered feminine. If a person

possesses all of them or some of them he becomes glorious. If a man is famous

as a righteous man, that makes him glorious. Sanskrit is a perfect language and

is therefore very glorious. If after studying one can remember a subject matter,

he is gifted with a good memory, or småti. And the ability not only to read

many books on different subject matters but to understand them and apply

them when necessary is intelligence (medhä), another opulence. The ability to

overcome unsteadiness is called firmness or steadfastness (dhåti). And when

one is fully qualified yet is humble and gentle, and when one is able to keep his

balance both in sorrow and in the ecstasy of joy, he has the opulence called

patience (kñamä).

TEXT 35

b*hTSaaMa TaQaa SaaMana& GaaYa}aq ^NdSaaMahMa( )

MaaSaaNaa& MaaGaRXaqzaeR_hMa*TaUNaa& ku-SauMaak-r" )) 35 ))

båhat-säma tathä sämnäà

gäyatré chandasäm aham

mäsänäà märga-çérño ’ham

åtünäà kusumäkaraù

SYNONYMS

båhat-säma—the Båhat-säma; tathä—also; sämnäm—of the Säma Veda songs;

gäyatré—the Gäyatré hymns; chandasäm—of all poetry; aham—I am;

mäsänäm—of months; märga-çérñaù—the month of November-December;

aham—I am; åtünäm—of all seasons; kusuma-äkaraù—spring.

TRANSLATION

Of the hymns in the Säma Veda I am the Båhat-säma, and of poetry I am the

Gäyatré. Of months I am Märgaçérña [November-December], and of seasons I

am flower-bearing spring.

PURPORT

It has already been explained by the Lord that amongst all the Vedas, He is

the Säma Veda. The Säma Veda is rich with beautiful songs played by the

various demigods. One of these songs is the Båhat-säma, which has an exquisite

melody and is sung at midnight.

In Sanskrit, there are definite rules that regulate poetry; rhyme and meter

are not written whimsically, as in much modern poetry. Amongst the regulated

poetry, the Gäyatré mantra, which is chanted by the duly qualified brähmaëas,

is the most prominent. The Gäyatré mantra is mentioned in the

Çrémad-Bhägavatam. Because the Gäyatré mantra is especially meant for God

realization, it represents the Supreme Lord. This mantra is meant for

spiritually advanced people, and when one attains success in chanting it, he

can enter into the transcendental position of the Lord. One must first acquire

the qualities of the perfectly situated person, the qualities of goodness

according to the laws of material nature, in order to chant the Gäyatré mantra.

The Gäyatré mantra is very important in Vedic civilization and is considered

to be the sound incarnation of Brahman. Brahmä is its initiator, and it is

passed down from him in disciplic succession.

The month of November-December is considered the best of all months

because in India grains are collected from the fields at this time and the people

become very happy. Of course spring is a season universally liked because it is

neither too hot nor too cold and the flowers and trees blossom and flourish. In

spring there are also many ceremonies commemorating Kåñëa’s pastimes;

therefore this is considered to be the most joyful of all seasons, and it is the

representative of the Supreme Lord, Kåñëa.

TEXT 36

ÛUTa& ^l/YaTaaMaiSMa TaeJaSTaeJaiSvNaaMahMa( )

JaYaae_iSMa VYavSaaYaae_iSMa Satv& SatvvTaaMahMa( )) 36 ))

dyütaà chalayatäm asmi

tejas tejasvinäm aham

jayo ’smi vyavasäyo ’smi

sattvaà sattvavatäm aham

SYNONYMS

dyütam—gambling; chalayatäm—of all cheats; asmi—I am; tejaù—the

splendor; tejasvinäm—of everything splendid; aham—I am; jayaù—victory;

asmi—I am; vyavasäyaù—enterprise or adventure; asmi—I am; sattvam—the

strength; sattva-vatäm—of the strong; aham—I am.

TRANSLATION

I am also the gambling of cheats, and of the splendid I am the splendor. I am

victory, I am adventure, and I am the strength of the strong.

PURPORT

There are many kinds of cheaters all over the universe. Of all cheating

processes, gambling stands supreme and therefore represents Kåñëa. As the

Supreme, Kåñëa can be more deceitful than any mere man. If Kåñëa chooses to

deceive a person, no one can surpass Him in His deceit. His greatness is not

simply one-sided—it is all-sided.

Among the victorious, He is victory. He is the splendor of the splendid.

Among the enterprising and industrious, He is the most enterprising, the most

industrious. Among adventurers He is the most adventurous, and among the

strong He is the strongest. When Kåñëa was present on earth, no one could

surpass Him in strength. Even in His childhood He lifted Govardhana Hill. No

one can surpass Him in cheating, no one can surpass Him in splendor, no one

can surpass Him in victory, no one can surpass Him in enterprise, and no one

can surpass Him in strength.

TEXT 37

v*Z<aqNaa& vaSaudevae_iSMa Paa<@vaNaa& DaNaÅYa" )

MauNaqNaaMaPYah& VYaaSa" k-vqNaaMauXaNaa k-iv" )) 37 ))

våñëénäà väsudevo ’smi

päëòavänäà dhanaïjayaù

munénäm apy ahaà vyäsaù

kavénäm uçanä kaviù

SYNONYMS

våñëénäm—of the descendants of Våñëi; väsudevaù—Kåñëa in Dvärakä;

asmi—I am; päëòavänäm—of the Päëòavas; dhanaïjayaù—Arjuna;

munénäm—of the sages; api—also; aham—I am; vyäsaù—Vyäsa, the compiler

of all Vedic literature; kavénäm—of all great thinkers; uçanä—Uçanä;

kaviù—the thinker.

TRANSLATION

Of the descendants of Våñëi I am Väsudeva, and of the Päëòavas I am

Arjuna. Of the sages I am Vyäsa, and among great thinkers I am Uçanä.

PURPORT

Kåñëa is the original Supreme Personality of Godhead, and Baladeva is

Kåñëa’s immediate expansion. Both Lord Kåñëa and Baladeva appeared as sons

of Vasudeva, so both of Them may be called Väsudeva. From another point of

view, because Kåñëa never leaves Våndävana, all the forms of Kåñëa that

appear elsewhere are His expansions. Väsudeva is Kåñëa’s immediate

expansion, so Väsudeva is not different from Kåñëa. It is to be understood that

the Väsudeva referred to in this verse of Bhagavad-gétä is Baladeva, or

Balaräma, because He is the original source of all incarnations and thus He is

the sole source of Väsudeva. The immediate expansions of the Lord are called

sväàça (personal expansions), and there are also expansions called

vibhinnäàça (separated expansions).

Amongst the sons of Päëòu, Arjuna is famous as Dhanaïjaya. He is the best

of men and therefore represents Kåñëa. Among the munis, or learned men

conversant in Vedic knowledge, Vyäsa is the greatest because he explained

Vedic knowledge in many different ways for the understanding of the common

mass of people in this Age of Kali. And Vyäsa is also known as an incarnation

of Kåñëa; therefore Vyäsa also represents Kåñëa. Kavis are those who are

capable of thinking thoroughly on any subject matter. Among the kavis,

Uçanä, Çukräcärya, was the spiritual master of the demons; he was an

extremely intelligent and far-seeing politician. Thus Çukräcärya is another

representative of the opulence of Kåñëa.

TEXT 38

d<@ae dMaYaTaaMaiSMa NaqiTariSMa iJaGaqzTaaMa( )

MaaENa& cEvaiSMa GauùaNaa& jaNa& jaNavTaaMahMa( )) 38 ))

daëòo damayatäm asmi

nétir asmi jigéñatäm

maunaà caiväsmi guhyänäà

jïänaà jïänavatäm aham

SYNONYMS

daëòaù—punishment; damayatäm—of all means of suppression; asmi—I am;

nétiù—morality; asmi—I am; jigéñatäm—of those who seek victory;

maunam—silence; ca—and; eva—also; asmi—I am; guhyänäm—of secrets;

jïänam—knowledge; jïäna-vatäm—of the wise; aham—I am.

TRANSLATION

Among all means of suppressing lawlessness I am punishment, and of those

who seek victory I am morality. Of secret things I am silence, and of the wise I

am the wisdom.

PURPORT

There are many suppressing agents, of which the most important are those

that cut down miscreants. When miscreants are punished, the agency of

chastisement represents Kåñëa. Among those who are trying to be victorious in

some field of activity, the most victorious element is morality. Among the

confidential activities of hearing, thinking and meditating, silence is most

important because by silence one can make progress very quickly. The wise

man is he who can discriminate between matter and spirit, between God’s

superior and inferior natures. Such knowledge is Kåñëa Himself.

TEXT 39

YaÀaiPa SavR>aUTaaNaa& bqJa& TadhMaJauRNa )

Na TadiSTa ivNaa YaTSYaaNMaYaa >aUTa& cracrMa( )) 39 ))

yac cäpi sarva-bhütänäà

béjaà tad aham arjuna

na tad asti vinä yat syän

mayä bhütaà caräcaram

SYNONYMS

yat—whatever; ca—also; api—may be; sarva-bhütänäm—of all creations;

béjam—seed; tat—that; aham—I am; arjuna—O Arjuna; na—not; tat—that;

asti—there is; vinä—without; yat—which; syät—exists; mayä—Me;

bhütam—created being; cara-acaram—moving and nonmoving.

TRANSLATION

Furthermore, O Arjuna, I am the generating seed of all existences. There is

no being—moving or nonmoving—that can exist without Me.

PURPORT

Everything has a cause, and that cause or seed of manifestation is Kåñëa.

Without Kåñëa’s energy, nothing can exist; therefore He is called omnipotent.

Without His potency, neither the movable nor the immovable can exist.

Whatever existence is not founded on the energy of Kåñëa is called mäyä,

“that which is not.”

TEXT 40

NaaNTaae_iSTa MaMa idVYaaNaa& iv>aUTaqNaa& ParNTaPa )

Wz TaUÕeXaTa" Pa[ae¢-ae iv>aUTaeivRSTarae MaYaa )) 40 ))

nänto ’sti mama divyänäà

vibhüténäà parantapa

eña tüddeçataù prokto

vibhüter vistaro mayä

SYNONYMS

na—nor; antaù—a limit; asti—there is; mama—My; divyänäm—of the divine;

vibhüténäm—opulences; parantapa—O conqueror of the enemies; eñaù—all

this; tu—but; uddeçataù—as examples; proktaù—spoken; vibhüteù—of

opulences; vistaraù—the expanse; mayä—by Me.

TRANSLATION

O mighty conqueror of enemies, there is no end to My divine manifestations.

What I have spoken to you is but a mere indication of My infinite opulences.

PURPORT

As stated in the Vedic literature, although the opulences and energies of

the Supreme are understood in various ways, there is no limit to such

opulences; therefore not all the opulences and energies can be explained.

Simply a few examples are being described to Arjuna to pacify his

inquisitiveness.

TEXT 41

YaÛiÜ>aUiTaMaTSatv& é[qMadUiJaRTaMaev va )

TatadevavGaC^ Tv& MaMa TaeJaae_&XaSaM>avMa( )) 41 ))

yad yad vibhütimat sattvaà

çrémad ürjitam eva vä

tat tad evävagaccha tvaà

mama tejo-’àça-sambhavam

SYNONYMS

yat yat—whatever; vibhüti—opulences; mat—having; sattvam—existence;

çré-mat—beautiful; ürjitam—glorious; eva—certainly; vä—or; tat tat—all

those; eva—certainly; avagaccha—must know; tvam—you; mama—My;

tejaù—of the splendor; aàça—a part; sambhavam—born of.

TRANSLATION

Know that all opulent, beautiful and glorious creations spring from but a

spark of My splendor.

PURPORT

Any glorious or beautiful existence should be understood to be but a

fragmental manifestation of Kåñëa’s opulence, whether it be in the spiritual or

material world. Anything extraordinarily opulent should be considered to

represent Kåñëa’s opulence.

TEXT 42

AQava bhuNaETaeNa ik&- jaTaeNa TavaJauRNa )

iví>YaahiMad& k*-TòMaek-a&XaeNa iSQaTaae JaGaTa( )) 42 ))

atha vä bahunaitena

kià jïätena tavärjuna

viñöabhyäham idaà kåtsnam

ekäàçena sthito jagat

SYNONYMS

atha vä—or; bahunä—many; etena—by this kind; kim—what; jïätena—by

knowing; tava—your; arjuna—O Arjuna; viñöabhya—pervading; aham—I;

idam—this; kåtsnam—entire; eka—by one; aàçena—part; sthitaù—am

situated; jagat—universe.

TRANSLATION

But what need is there, Arjuna, for all this detailed knowledge? With a

single fragment of Myself I pervade and support this entire universe.

PURPORT

The Supreme Lord is represented throughout the entire material universes

by His entering into all things as the Supersoul. The Lord here tells Arjuna

that there is no point in understanding how things exist in their separate

opulence and grandeur. He should know that all things are existing due to

Kåñëa’s entering them as Supersoul. From Brahmä, the most gigantic entity, on

down to the smallest ant, all are existing because the Lord has entered each

and all and is sustaining them.

There is a Mission that regularly propounds that worship of any demigod

will lead one to the Supreme Personality of Godhead, or the supreme goal. But

worship of demigods is thoroughly discouraged herein because even the

greatest demigods like Brahmä and Çiva represent only part of the opulence of

the Supreme Lord. He is the origin of everyone born, and no one is greater

than Him. He is asamaurdhva, which means that no one is superior to Him and

that no one is equal to Him. In the Padma Puräëa it is said that one who

considers the Supreme Lord Kåñëa in the same category with demigods—be

they even Brahmä or Çiva—becomes at once an atheist. If, however, one

thoroughly studies the different descriptions of the opulences and expansions

of Kåñëa’s energy, then one can understand without any doubt the position of

Lord Çré Kåñëa and can fix his mind in the worship of Kåñëa without

deviation. The Lord is all-pervading by the expansion of His partial

representation, the Supersoul, who enters into everything that is. Pure

devotees, therefore, concentrate their minds in Kåñëa consciousness in full

devotional service; therefore they are always situated in the transcendental

position. Devotional service and worship of Kåñëa are very clearly indicated in

this chapter in verses eight through eleven. That is the way of pure devotional

service. How one can attain the highest devotional perfection of association

with the Supreme Personality of Godhead has been thoroughly explained in

this chapter. Çréla Baladeva Vidyäbhüñaëa, a great äcärya in disciplic

succession from Kåñëa, concludes his commentary on this chapter by saying,

yac-chakti-leçät suryädyä

bhavanty aty-ugra-tejasaù

yad-aàçena dhåtaà viçvaà

sa kåñëo daçame ’rcyate

From Lord Kåñëa’s potent energy even the powerful sun gets its power, and

by Kåñëa’s partial expansion the whole world is maintained. Therefore Lord

Çré Kåñëa is worshipable.

Thus end the Bhaktivedanta Purports to the Tenth Chapter of the Çrémad

Bhagavad-gétä in the matter of the Opulence of the Absolute.

- CHAPTER 11 -

The Universal Form

TEXT 1

AJauRNa ovac

MadNauGa]haYa ParMa& GauùMaDYaaTMaSa&ijTaMa( )

YatvYaae¢&- vcSTaeNa Maaehae_Ya& ivGaTaae MaMa )) 1 ))

arjuna uväca

mad-anugrahäya paramaà

guhyam adhyätma-saàjïitam

yat tvayoktaà vacas tena

moho ’yaà vigato mama

SYNONYMS

arjunaù uväca—Arjuna said; mat-anugrahäya—just to show me favor;

paramam—supreme; guhyam—confidential subject; adhyätma—spiritual;

saàjïitam—in the matter of; yat—what; tvayä—by You; uktam—said;

vacaù—words; tena—by that; mohaù—illusion; ayam—this; vigataù—is

removed; mama—my.

TRANSLATION

Arjuna said: By my hearing the instructions You have kindly given me about

these most confidential spiritual subjects, my illusion has now been dispelled.

PURPORT

This chapter reveals Kåñëa as the cause of all causes. He is even the cause of

the Mahä-Viñëu, from whom the material universes emanate. Kåñëa is not an

incarnation; He is the source of all incarnations. That has been completely

explained in the last chapter.

Now, as far as Arjuna is concerned, he says that his illusion is over. This

means that Arjuna no longer thinks of Kåñëa as a mere human being, as a

friend of his, but as the source of everything. Arjuna is very enlightened and is

glad that he has such a great friend as Kåñëa, but now he is thinking that

although he may accept Kåñëa as the source of everything, others may not. So

in order to establish Kåñëa’s divinity for all, he is requesting Kåñëa in this

chapter to show His universal form. Actually when one sees the universal form

of Kåñëa one becomes frightened, like Arjuna, but Kåñëa is so kind that after

showing it He converts Himself again into His original form. Arjuna agrees to

what Kåñëa has several times said: Kåñëa is speaking to him just for his benefit.

So Arjuna acknowledges that all this is happening to him by Kåñëa’s grace. He

is now convinced that Kåñëa is the cause of all causes and is present in

everyone’s heart as the Supersoul.

TEXT 2

>avaPYaYaaE ih >aUTaaNaa& é[uTaaE ivSTarXaae MaYaa )

Tvta" k-Mal/Pa}aa+a MaahaTMYaMaiPa caVYaYaMa( )) 2 ))

bhaväpyayau hi bhütänäà

çrutau vistaraço mayä

tvattaù kamala-paträkña

mähätmyam api cävyayam

SYNONYMS

bhava—appearance; apyayau—disappearance; hi—certainly; bhütänäm—of all

living entities; çrutau—have been heard; vistaraçaù—in detail; mayä—by me;

tvattaù—from You; kamala-patra-akña—O lotus-eyed one;

mähätmyam—glories; api—also; ca—and; avyayam—inexhaustible.

TRANSLATION

O lotus-eyed one, I have heard from You in detail about the appearance and

disappearance of every living entity and have realized Your inexhaustible

glories.

PURPORT

Arjuna addresses Lord Kåñëa as “lotus-eyed” (Kåñëa’s eyes appear just like

the petals of a lotus flower) out of his joy, for Kåñëa has assured him, in the

previous chapter, ahaà kåtsnasya jagataù prabhavaù pralayas tathä: “I am the

source of the appearance and disappearance of this entire material

manifestation.” Arjuna has heard of this from the Lord in detail. Arjuna

further knows that in spite of His being the source of all appearances and

disappearances, He is aloof from them. As the Lord has said in the Ninth

Chapter, He is all-pervading, yet He is not personally present everywhere.

That is the inconceivable opulence of Kåñëa which Arjuna admits that he has

thoroughly understood.

TEXT 3

WvMaeTaÛQaaTQa TvMaaTMaaNa& ParMaeìr )

d]íuiMaC^aiMa Tae æPaMaEìr& PauåzaetaMa )) 3 ))

evam etad yathättha tvam

ätmänaà parameçvara

drañöum icchämi te rüpam

aiçvaraà puruñottama

SYNONYMS

evam—thus; etat—this; yathä—as it is; ättha—have spoken; tvam—You;

ätmänam—Yourself; parama-éçvara—O Supreme Lord; drañöum—to see;

icchämi—I wish; te—Your; rüpam—form; aiçvaram—divine;

puruña-uttama—O best of personalities.

TRANSLATION

O greatest of all personalities, O supreme form, though I see You here before

me in Your actual position, as You have described Yourself, I wish to see how

You have entered into this cosmic manifestation. I want to see that form of

Yours.

PURPORT

The Lord said that because He entered into the material universe by His

personal representation, the cosmic manifestation has been made possible and

is going on. Now as far as Arjuna is concerned, he is inspired by the statements

of Kåñëa, but in order to convince others in the future who may think that

Kåñëa is an ordinary person, Arjuna desires to see Him actually in His

universal form, to see how He is acting from within the universe, although He

is apart from it. Arjuna’s addressing the Lord as puruñottama is also significant.

Since the Lord is the Supreme Personality of Godhead, He is present within

Arjuna himself; therefore He knows the desire of Arjuna, and He can

understand that Arjuna has no special desire to see Him in His universal form,

for Arjuna is completely satisfied to see Him in His personal form of Kåñëa.

But the Lord can understand also that Arjuna wants to see the universal form

to convince others. Arjuna did not have any personal desire for confirmation.

Kåñëa also understands that Arjuna wants to see the universal form to set a

criterion, for in the future there would be so many imposters who would pose

themselves as incarnations of God. The people, therefore, should be careful;

one who claims to be Kåñëa should be prepared to show his universal form to

confirm his claim to the people.

TEXT 4

MaNYaSae Yaid TaC^KYa& MaYaa d]íuiMaiTa Pa[>aae )

YaaeGaeìr TaTaae Mae Tv& dXaRYaaTMaaNaMaVYaYaMa( )) 4 ))

manyase yadi tac chakyaà

mayä drañöum iti prabho

yogeçvara tato me tvaà

darçayätmänam avyayam

SYNONYMS

manyase—You think; yadi—if; tat—that; çakyam—is able; mayä—by me;

drañöum—to be seen; iti—thus; prabho—O Lord; yoga-éçvara—O Lord of all

mystic power; tataù—then; me—unto me; tvam—You; darçaya—show;

ätmänam—Your Self; avyayam—eternal.

TRANSLATION

If You think that I am able to behold Your cosmic form, O my Lord, O

master of all mystic power, then kindly show me that unlimited universal Self.

PURPORT

It is said that one can neither see, hear, understand nor perceive the

Supreme Lord, Kåñëa, by the material senses. But if one is engaged in loving

transcendental service to the Lord from the beginning, then one can see the

Lord by revelation. Every living entity is only a spiritual spark; therefore it is

not possible to see or to understand the Supreme Lord. Arjuna, as a devotee,

does not depend on his speculative strength; rather, he admits his limitations

as a living entity and acknowledges Kåñëa’s inestimable position. Arjuna could

understand that for a living entity it is not possible to understand the

unlimited infinite. If the infinite reveals Himself, then it is possible to

understand the nature of the infinite by the grace of the infinite. The word

yogeçvara is also very significant here because the Lord has inconceivable

power. If He likes, He can reveal Himself by His grace, although He is

unlimited. Therefore Arjuna pleads for the inconceivable grace of Kåñëa. He

does not give Kåñëa orders. Kåñëa is not obliged to reveal Himself unless one

surrenders fully in Kåñëa consciousness and engages in devotional service.

Thus it is not possible for persons who depend on the strength of their mental

speculations to see Kåñëa.

TEXT 5

é[q>aGavaNauvac

PaXYa Mae PaaQaR æPaai<a XaTaXaae_Qa SahóXa" )

NaaNaaivDaaiNa idVYaaiNa NaaNaav<aaRk*-TaqiNa c )) 5 ))

çré-bhagavän uväca

paçya me pärtha rüpäëi

çataço ’tha sahasraçaù

nänä-vidhäni divyäni

nänä-varëäkåténi ca

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; paçya—just

see; me—My; pärtha—O son of Påthä; rüpäëi—forms; çataçaù—hundreds;

atha—also; sahasraçaù—thousands; nänä-vidhäni—variegated;

divyäni—divine; nänä—variegated; varëa—colors; äkåténi—forms; ca—also.

TRANSLATION

The Supreme Personality of Godhead said: My dear Arjuna, O son of Påthä,

see now My opulences, hundreds of thousands of varied divine and multicolored

forms.

PURPORT

Arjuna wanted to see Kåñëa in His universal form, which, although a

transcendental form, is just manifested for the cosmic manifestation and is

therefore subject to the temporary time of this material nature. As the

material nature is manifested and not manifested, similarly this universal form

of Kåñëa is manifested and nonmanifested. It is not eternally situated in the

spiritual sky like Kåñëa’s other forms. As far as a devotee is concerned, he is

not eager to see the universal form, but because Arjuna wanted to see Kåñëa in

this way, Kåñëa reveals this form. This universal form is not possible to be seen

by any ordinary man. Kåñëa must give one the power to see it.

TEXT 6

PaXYaaidTYaaNvSaUNåd]aNaiìNaaE MaåTaSTaQaa )

bhUNYad*íPaUvaRi<a PaXYaaêYaaRi<a >aarTa )) 6 ))

paçyädityän vasün rudrän

açvinau marutas tathä

bahüny adåñöa-pürväëi

paçyäçcaryäëi bhärata

SYNONYMS

paçya—see; ädityän—the twelve sons of Aditi; vasün—the eight Vasus;

rudrän—the eleven forms of Rudra; açvinau—the two Açvinés; marutaù—the

forty-nine Maruts (demigods of the wind); tathä—also; bahüni—many;

adåñöa—that you have not seen; pürväëi—before; paçya—see; äçcaryäëi—all

the wonders; bhärata—O best of the Bhäratas.

TRANSLATION

O best of the Bhäratas, see here the different manifestations of Ädityas,

Vasus, Rudras, Açviné-kumäras and all the other demigods. Behold the many

wonderful things which no one has ever seen or heard of before.

PURPORT

Even though Arjuna was a personal friend of Kåñëa and the most advanced

of learned men, it was still not possible for him to know everything about

Kåñëa. Here it is stated that humans have neither heard nor known of all these

forms and manifestations. Now Kåñëa reveals these wonderful forms.

TEXT 7

whEk-SQa& JaGaTk*-Tò& PaXYaaÛ SacracrMa( )

MaMa dehe Gau@ake-Xa YaÀaNYad(d]íuiMaC^iSa )) 7 ))

ihaika-sthaà jagat kåtsnaà

paçyädya sa-caräcaram

mama dehe guòäkeça

yac cänyad drañöum icchasi

SYNONYMS

iha—in this; eka-stham—in one place; jagat—the universe;

kåtsnam—completely; paçya—see; adya—immediately; sa—with; cara—the

moving; acaram—and not moving; mama—My; dehe—in this body;

guòäkeça—O Arjuna; yat—that which; ca—also; anyat—other; drañöum—to

see; icchasi—you wish.

TRANSLATION

O Arjuna, whatever you wish to see, behold at once in this body of Mine!

This universal form can show you whatever you now desire to see and whatever

you may want to see in the future. Everything—moving and nonmoving—is

here completely, in one place.

PURPORT

No one can see the entire universe while sitting in one place. Even the

most advanced scientist cannot see what is going on in other parts of the

universe. But a devotee like Arjuna can see everything that exists in any part

of the universe. Kåñëa gives him the power to see anything he wants to see,

past, present and future. Thus by the mercy of Kåñëa, Arjuna is able to see

everything.

TEXT 8

Na Tau Maa& XaKYaSae d]íuMaNaeNaEv Svc+auza )

idVYa& ddaiMa Tae c+au" PaXYa Mae YaaeGaMaEìrMa( )) 8 ))

na tu mäà çakyase drañöum

anenaiva sva-cakñuñä

divyaà dadämi te cakñuù

paçya me yogam aiçvaram

SYNONYMS

na—never; tu—but; mäm—Me; çakyase—are able; drañöum—to see;

anena—with these; eva—certainly; sva-cakñuñä—your own eyes;

divyam—divine; dadämi—I give; te—to you; cakñuù—eyes; paçya—see;

me—My; yogam aiçvaram—inconceivable mystic power.

TRANSLATION

But you cannot see Me with your present eyes. Therefore I give you divine

eyes. Behold My mystic opulence!

PURPORT

A pure devotee does not like to see Kåñëa in any form except His form with

two hands; a devotee must see His universal form by His grace, not with the

mind but with spiritual eyes. To see the universal form of Kåñëa, Arjuna is told

not to change his mind but his vision. The universal form of Kåñëa is not very

important; that will be clear in subsequent verses. Yet because Arjuna wanted

to see it, the Lord gives him the particular vision required to see that universal

form.

Devotees who are correctly situated in a transcendental relationship with

Kåñëa are attracted by loving features, not by a godless display of opulences.

The playmates of Kåñëa, the friends of Kåñëa and the parents of Kåñëa never

want Kåñëa to show His opulences. They are so immersed in pure love that

they do not even know that Kåñëa is the Supreme Personality of Godhead. In

their loving exchange they forget that Kåñëa is the Supreme Lord. In the

Çrémad-Bhägavatam it is stated that the boys who play with Kåñëa are all highly

pious souls and after many, many births they are able to play with Kåñëa. Such

boys do not know that Kåñëa is the Supreme Personality of Godhead. They

take Him as a personal friend. Therefore Çukadeva Gosvämé recites this verse:

itthaà satäà brahma-sukhänubhütyä

däsyaà gatänäà para-daivatena

mäyäçritänäà nara-därakeëa

säkaà vijahruù kåta-puëya-puïjäù

“Here is the Supreme Person, who is considered the impersonal Brahman by

great sages, the Supreme Personality of Godhead by devotees, and a product of

material nature by ordinary men. Now these boys, who have performed many,

many pious activities in their past lives, are playing with that Supreme

Personality of Godhead.” (

Çrémad-Bhägavatam

10.12.11)

The fact is that the devotee is not concerned with seeing the viçva-rüpa, the

universal form, but Arjuna wanted to see it to substantiate Kåñëa’s statements

so that in the future people could understand that Kåñëa not only theoretically

or philosophically presented Himself as the Supreme but actually presented

Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the

beginning of the paramparä system. Those who are actually interested in

understanding the Supreme Personality of Godhead, Kåñëa, and who follow in

the footsteps of Arjuna should understand that Kåñëa not only theoretically

presented Himself as the Supreme, but actually revealed Himself as the

Supreme.

The Lord gave Arjuna the necessary power to see His universal form

because He knew that Arjuna did not particularly want to see it, as we have

already explained.

TEXT 9

SaÅYa ovac

WvMau¤-a TaTaae raJaNMahaYaaeGaeìrae hir" )

dXaRYaaMaaSa PaaQaaRYa ParMa& æPaMaEìrMa( )) 9 ))

saïjaya uväca

evam uktvä tato räjan

mahä-yogeçvaro hariù

darçayäm äsa pärthäya

paramaà rüpam aiçvaram

SYNONYMS

saïjayaù uväca—Saïjaya said; evam—thus; uktvä—saying; tataù—thereafter;

räjan—O King; mahä-yoga-éçvaraù—the most powerful mystic; hariù—the

Supreme Personality of Godhead, Kåñëa; darçayäm äsa—showed;

pärthäya—unto Arjuna; paramam—the divine; rüpam aiçvaram—universal

form.

TRANSLATION

Saïjaya said: O King, having spoken thus, the Supreme Lord of all mystic

power, the Personality of Godhead, displayed His universal form to Arjuna.

TEXTS 10–11

ANaek-v£-NaYaNaMaNaek-ad(>auTadXaRNaMa( )

ANaek-idVYaa>ar<a& idVYaaNaek-aeÛTaaYauDaMa( )) 10 ))

idVYaMaaLYaaMbrDar& idVYaGaNDaaNaule/PaNaMa( )

SavaRêYaRMaYa& devMaNaNTa& ivìTaaeMau%Ma( )) 11 ))

aneka-vaktra-nayanam

anekädbhuta-darçanam

aneka-divyäbharaëaà

divyänekodyatäyudham

divya-mälyämbara-dharaà

divya-gandhänulepanam

sarväçcarya-mayaà devam

anantaà viçvato-mukham

SYNONYMS

aneka—various; vaktra—mouths; nayanam—eyes; aneka—various;

adbhuta—wonderful; darçanam—sights; aneka—many; divya—divine;

äbharaëam—ornaments; divya—divine; aneka—various; udyata—uplifted;

äyudham—weapons; divya—divine; mälya—garlands; ambara—dresses;

dharam—wearing; divya—divine; gandha—fragrances; anulepanam—smeared

with; sarva—all; äçcarya-mayam—wonderful; devam—shining;

anantam—unlimited; viçvataù-mukham—all-pervading.

TRANSLATION

Arjuna saw in that universal form unlimited mouths, unlimited eyes,

unlimited wonderful visions. The form was decorated with many celestial

ornaments and bore many divine upraised weapons. He wore celestial garlands

and garments, and many divine scents were smeared over His body. All was

wondrous, brilliant, unlimited, all-expanding.

PURPORT

In these two verses the repeated use of the word many indicates that there

was no limit to the number of hands, mouths, legs and other manifestations

Arjuna was seeing. These manifestations were distributed throughout the

universe, but by the grace of the Lord, Arjuna could see them while sitting in

one place. That was due to the inconceivable potency of Kåñëa.

TEXT 12

idiv SaUYaRSahóSYa >aveÛuGaPaduiTQaTaa )

Yaid >aa" Sad*Xaq Saa SYaaÙaSaSTaSYa MahaTMaNa" )) 12 ))

divi sürya-sahasrasya

bhaved yugapad utthitä

yadi bhäù sadåçé sä syäd

bhäsas tasya mahätmanaù

SYNONYMS

divi—in the sky; sürya—of suns; sahasrasya—of many thousands;

bhavet—there were; yugapat—simultaneously; utthitä—present; yadi—if;

bhäù—light; sadåçé—like that; sä—that; syät—might be; bhäsaù—effulgence;

tasya—of Him; mahä-ätmanaù—the great Lord.

TRANSLATION

If hundreds of thousands of suns were to rise at once into the sky, their

radiance might resemble the effulgence of the Supreme Person in that universal

form.

PURPORT

What Arjuna saw was indescribable, yet Saïjaya is trying to give a mental

picture of that great revelation to Dhåtaräñöra. Neither Saïjaya nor

Dhåtaräñöra was present, but Saïjaya, by the grace of Vyäsa, could see

whatever happened. Thus he now compares the situation, as far as it can be

understood, to an imaginable phenomenon (i.e., thousands of suns).

TEXT 13

Ta}aEk-SQa& JaGaTk*-Tò& Pa[iv>a¢-MaNaek-Daa )

APaXYaÕevdevSYa Xarqre Paa<@vSTada )) 13 ))

tatraika-sthaà jagat kåtsnaà

pravibhaktam anekadhä

apaçyad deva-devasya

çarére päëòavas tadä

SYNONYMS

tatra—there; eka-stham—in one place; jagat—the universe;

kåtsnam—complete; pravibhaktam—divided; anekadhä—into many;

apaçyat—could see; deva-devasya—of the Supreme Personality of Godhead;

çarére—in the universal form; päëòavaù—Arjuna; tadä—at that time.

TRANSLATION

At that time Arjuna could see in the universal form of the Lord the

unlimited expansions of the universe situated in one place although divided into

many, many thousands.

PURPORT

The word tatra (“there”) is very significant. It indicates that both Arjuna

and Kåñëa were sitting on the chariot when Arjuna saw the universal form.

Others on the battlefield could not see this form, because Kåñëa gave the

vision only to Arjuna. Arjuna could see in the body of Kåñëa many thousands

of planets. As we learn from Vedic scriptures, there are many universes and

many planets. Some of them are made of earth, some are made of gold, some

are made of jewels, some are very great, some are not so great, etc. Sitting on

his chariot, Arjuna could see all these. But no one could understand what was

going on between Arjuna and Kåñëa.

TEXT 14

TaTa" Sa ivSMaYaaivíae ôíraeMaa DaNaÅYa" )

Pa[<aMYa iXarSaa dev& k*-TaaÅil/r>aazTa )) 14 ))

tataù sa vismayäviñöo

håñöa-romä dhanaïjayaù

praëamya çirasä devaà

kåtäïjalir abhäñata

SYNONYMS

tataù—thereafter; saù—he; vismaya-äviñöaù—being overwhelmed with

wonder; håñöa-romä—with his bodily hairs standing on end due to his great

ecstasy; dhanaïjayaù—Arjuna; praëamya—offering obeisances; çirasä—with

the head; devam—to the Supreme Personality of Godhead; kåta-aïjaliù—with

folded hands; abhäñata—began to speak.

TRANSLATION

Then, bewildered and astonished, his hair standing on end, Arjuna bowed

his head to offer obeisances and with folded hands began to pray to the Supreme

Lord.

PURPORT

Once the divine vision is revealed, the relationship between Kåñëa and

Arjuna changes immediately. Before, Kåñëa and Arjuna had a relationship

based on friendship, but here, after the revelation, Arjuna is offering

obeisances with great respect, and with folded hands he is praying to Kåñëa.

He is praising the universal form. Thus Arjuna’s relationship becomes one of

wonder rather than friendship. Great devotees see Kåñëa as the reservoir of all

relationships. In the scriptures there are twelve basic kinds of relationships

mentioned, and all of them are present in Kåñëa. It is said that He is the ocean

of all the relationships exchanged between two living entities, between the

gods, or between the Supreme Lord and His devotees.

Here Arjuna was inspired by the relationship of wonder, and in that

wonder, although he was by nature very sober, calm and quiet, he became

ecstatic, his hair stood up, and he began to offer his obeisances unto the

Supreme Lord with folded hands. He was not, of course, afraid. He was

affected by the wonders of the Supreme Lord. The immediate context is

wonder; his natural loving friendship was overwhelmed by wonder, and thus

he reacted in this way.

TEXT 15

AJauRNa ovac

PaXYaaiMa deva&STav dev dehe

Sava|STaQaa >aUTaivXaezSaºaNa( )

b]øa<aMaqXa& k-Mal/aSaNaSQa‚

Ma*zq&ê SavaRNaurGaa&ê idVYaaNa( )) 15 ))

arjuna uväca

paçyämi deväàs tava deva dehe

sarväàs tathä bhüta-viçeña-saìghän

brahmäëam éçaà kamaläsana-stham

åñéàç ca sarvän uragäàç ca divyän

SYNONYMS

arjunaù uväca—Arjuna said; paçyämi—I see; devän—all the demigods;

tava—Your; deva—O Lord; dehe—in the body; sarvän—all; tathä—also;

bhüta—living entities; viçeña-saìghän—specifically assembled;

brahmäëam—Lord Brahmä; éçam—Lord Çiva; kamala-äsana-stham—sitting on

the lotus flower; åñén—great sages; ca—also; sarvän—all; uragän—serpents;

ca—also; divyän—divine.

TRANSLATION

Arjuna said: My dear Lord Kåñëa, I see assembled in Your body all the

demigods and various other living entities. I see Brahmä sitting on the lotus

flower, as well as Lord Çiva and all the sages and divine serpents.

PURPORT

Arjuna sees everything in the universe; therefore he sees Brahmä, who is

the first creature in the universe, and the celestial serpent upon which the

Garbhodakaçäyé Viñëu lies in the lower regions of the universe. This snake bed

is called Väsuki. There are also other snakes known as Väsuki. Arjuna can see

from the Garbhodakaçäyé Viñëu up to the topmost part of the universe on the

lotus-flower planet where Brahmä, the first creature of the universe, resides.

That means that from the beginning to the end, everything could be seen by

Arjuna, who was sitting in one place on his chariot. This was possible by the

grace of the Supreme Lord, Kåñëa.

TEXT 16

ANaek-bahUdrv£-Nae}a&

PaXYaaiMa Tva& SavRTaae_NaNTaæPaMa( )

NaaNTa& Na MaDYa& Na PauNaSTavaid&

PaXYaaiMa ivìeìr ivìæPa )) 16 ))

aneka-bähüdara-vaktra-netraà

paçyämi tväà sarvato ’nanta-rüpam

näntaà na madhyaà na punas tavädià

paçyämi viçveçvara viçva-rüpa

SYNONYMS

aneka—many; bähu—arms; udara—bellies; vaktra—mouths; netram—eyes;

paçyämi—I see; tväm—You; sarvataù—on all sides; ananta-rüpam—unlimited

form; na antam—no end; na madhyam—no middle; na punaù—nor again;

tava—Your; ädim—beginning; paçyämi—I see; viçva-éçvara—O Lord of the

universe; viçva-rüpa—in the form of the universe.

TRANSLATION

O Lord of the universe, O universal form, I see in Your body many, many

arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in

You no end, no middle and no beginning.

PURPORT

Kåñëa is the Supreme Personality of Godhead and is unlimited; thus

through Him everything could be seen.

TEXT 17

ik-rqi$=Na& GaidNa& ci§-<a& c

TaeJaaeraiXa& SavRTaae dqiáMaNTaMa( )

PaXYaaiMa Tva& duiNaRrq+Ya& SaMaNTaa‚

ÕqáaNal/akR-ÛuiTaMaPa[MaeYaMa( )) 17 ))

kiréöinaà gadinaà cakriëaà ca

tejo-räçià sarvato déptimantam

paçyämi tväà durnirékñyaà samantäd

déptänalärka-dyutim aprameyam

SYNONYMS

kiréöinam—with helmets; gadinam—with maces; cakriëam—with discs;

ca—and; tejaù-räçim—effulgence; sarvataù—on all sides;

dépti-mantam—glowing; paçyämi—I see; tväm—You; durnirékñyam—difficult

to see; samantät—everywhere; dépta-anala—blazing fire; arka—of the sun;

dyutim—the sunshine; aprameyam—immeasurable.

TRANSLATION

Your form is difficult to see because of its glaring effulgence, spreading on all

sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this

glowing form everywhere, adorned with various crowns, clubs and discs.

TEXT 18

TvMa+ar& ParMa& veidTaVYa&

TvMaSYa ivìSYa Par& iNaDaaNaMa( )

TvMaVYaYa" XaaìTaDaMaRGaaeáa

SaNaaTaNaSTv& Pauåzae MaTaae Mae )) 18 ))

tvam akñaraà paramaà veditavyaà

tvam asya viçvasya paraà nidhänam

tvam avyayaù çäçvata-dharma-goptä

sanätanas tvaà puruño mato me

SYNONYMS

tvam—You; akñaram—the infallible; paramam—supreme; veditavyam—to be

understood; tvam—You; asya—of this; viçvasya—universe; param—supreme;

nidhänam—basis; tvam—You; avyayaù—inexhaustible;

çäçvata-dharma-goptä—maintainer of the eternal religion; sanätanaù—eternal;

tvam—You; puruñaù—the Supreme Personality; mataù me—this is my opinion.

TRANSLATION

You are the supreme primal objective. You are the ultimate resting place of

all this universe. You are inexhaustible, and You are the oldest. You are the

maintainer of the eternal religion, the Personality of Godhead. This is my

opinion.

TEXT 19

ANaaidMaDYaaNTaMaNaNTavqYaR‚

MaNaNTabahu& XaiXaSaUYaRNae}aMa( )

PaXYaaiMa Tva& dqáhuTaaXav£&-

SvTaeJaSaa ivìiMad& TaPaNTaMa( )) 19 ))

anädi-madhyäntam ananta-véryam

ananta-bähuà çaçi-sürya-netram

paçyämi tväà dépta-hutäça-vaktraà

sva-tejasä viçvam idaà tapantam

SYNONYMS

anädi—without beginning; madhya—middle; antam—or end;

ananta—unlimited; véryam—glories; ananta—unlimited; bähum—arms;

çaçi—the moon; sürya—and sun; netram—eyes; paçyämi—I see; tväm—You;

dépta—blazing; hutäça-vaktram—fire coming out of Your mouth;

sva-tejasä—by Your radiance; viçvam—universe; idam—this;

tapantam—heating.

TRANSLATION

You are without origin, middle or end. Your glory is unlimited. You have

numberless arms, and the sun and moon are Your eyes. I see You with blazing

fire coming forth from Your mouth, burning this entire universe by Your own

radiance.

PURPORT

There is no limit to the extent of the six opulences of the Supreme

Personality of Godhead. Here and in many other places there is repetition, but

according to the scriptures, repetition of the glories of Kåñëa is not a literary

weakness. It is said that at a time of bewilderment or wonder or of great

ecstasy, statements are repeated over and over. That is not a flaw.

TEXT 20

ÛavaPa*iQaVYaaeirdMaNTar& ih

VYaaá& TvYaEke-Na idXaê SavaR" )

d*îad(>auTa& æPaMauGa]& Taved&

l/aek-}aYa& Pa[VYaiQaTa& MahaTMaNa( )) 20 ))

dyäv ä-påthivyor idam antaraà hi

vyäptaà tvayaikena diçaç ca sarväù

dåñövädbhutaà rüpam ugraà tavedaà

loka-trayaà pravyathitaà mahätman

SYNONYMS

dyau—from outer space; ä-påthivyoù—to the earth; idam—this;

antaram—between; hi—certainly; vyäptam—pervaded; tvayä—by You;

ekena—alone; diçaù—directions; ca—and; sarväù—all; dåñövä—by seeing;

adbhutam—wonderful; rüpam—form; ugram—terrible; tava—Your;

idam—this; loka—the planetary systems; trayam—three;

pravyathitam—perturbed; mahä-ätman—O great one.

TRANSLATION

Although You are one, You spread throughout the sky and the planets and

all space between. O great one, seeing this wondrous and terrible form, all the

planetary systems are perturbed.

PURPORT

Dyäv ä-påthivyoù (“the space between heaven and earth”) and loka-trayam

(“the three worlds”) are significant words in this verse because it appears that

not only did Arjuna see this universal form of the Lord, but others in other

planetary systems saw it also. Arjuna’s seeing of the universal form was not a

dream. All whom the Lord endowed with divine vision saw that universal form

on the battlefield.

TEXT 21

AMaq ih Tva& SaurSaºa ivXaiNTa

ke-icÙqTaa" Pa[aÅl/Yaae Ga*<aiNTa )

SvSTaqTYau¤-a MahizRiSaÖSaºa"

STauviNTa Tva& STauiTai>a" PauZk-l/ai>a" )) 21 ))

amé hi tväà sura-saìghä viçanti

kecid bhétäù präïjalayo gåëanti

svastéty uktvä maharñi-siddha-saìghäù

stuvanti tväà stutibhiù puñkaläbhiù

SYNONYMS

amé—all those; hi—certainly; tväm—You; sura-saìghäù—groups of demigods;

viçanti—are entering; kecit—some of them; bhétäù—out of fear;

präïjalayaù—with folded hands; gåëanti—are offering prayers; svasti—all

peace; iti—thus; uktvä—speaking; mahä-åñi—great sages;

siddha-saìghäù—perfect beings; stuvanti—are singing hymns; tväm—unto

You; stutibhiù—with prayers; puñkaläbhiù—Vedic hymns.

TRANSLATION

All the hosts of demigods are surrendering before You and entering into

You. Some of them, very much afraid, are offering prayers with folded hands.

Hosts of great sages and perfected beings, crying “All peace!” are praying to

You by singing the Vedic hymns.

PURPORT

The demigods in all the planetary systems feared the terrific manifestation

of the universal form and its glaring effulgence and so prayed for protection.

TEXT 22

åd]aidTYaa vSavae Yae c SaaDYaa

ivìe_iìNaaE MaåTaêaeZMaPaaê )

GaNDavRYa+aaSauriSaÖSaºa

vq+aNTae Tva& iviSMaTaaêEv SaveR )) 22 ))

rudrädityä vasavo ye ca sädhyä

viçve ’çvinau marutaç coñmapäç ca

gandharva-yakñäsura-siddha-saìghä

vékñante tväà vismitäç caiva sarve

SYNONYMS

rudra—manifestations of Lord Çiva; ädityäù—the Ädityas; vasavaù—the

Vasus; ye—all those; ca—and; sädhyäù—the Sädhyas; viçve—the Viçvedevas;

açvinau—the Açviné-kumäras; marutaù—the Maruts; ca—and; uñma-päù—the

forefathers; ca—and; gandharva—of the Gandharvas; yakña—the Yakñas;

asura—the demons; siddha—and the perfected demigods; saìghäù—the

assemblies; vékñante—are beholding; tväm—You; vismitäù—in wonder;

ca—also; eva—certainly; sarve—all.

TRANSLATION

All the various manifestations of Lord Çiva, the Ädityas, the Vasus, the

Sädhyas, the Viçvedevas, the two Açvés, the Maruts, the forefathers, the

Gandharvas, the Yakñas, the Asuras and the perfected demigods are beholding

You in wonder.

TEXT 23

æPa& Mahtae bhuv£-Nae}a&

Mahabahae bhubahUåPaadMa( )

bhUdr& bhud&í\ak-ral&/

d*îa l/aek-a" Pa[VYaiQaTaaSTaQaahMa( )) 23 ))

rüpaà mahat te bahu-vaktra-netraà

mahä-bäho bahu-bähüru-pädam

bahüdaraà bahu-daàñörä-karälaà

dåñövä lokäù pravyathitäs tathäham

SYNONYMS

rüpam—the form; mahat—very great; te—of You; bahu—many; vaktra—faces;

netram—and eyes; mahä-bäho—O mighty-armed one; bahu—many;

bähu—arms; üru—thighs; pädam—and legs; bahu-udaram—many bellies;

bahu-daàñörä—many teeth; karälam—horrible; dåñövä—seeing; lokäù—all the

planets; pravyathitäù—perturbed; tathä—similarly; aham—I.

TRANSLATION

O mighty-armed one, all the planets with their demigods are disturbed at

seeing Your great form, with its many faces, eyes, arms, thighs, legs, and bellies

and Your many terrible teeth; and as they are disturbed, so am I.

TEXT 24

Na>a"SPa*Xa& dqáMaNaek-v<a|

VYaataaNaNa& dqáivXaal/Nae}aMa( )

d*îa ih Tva& Pa[VYaiQaTaaNTaraTMaa

Da*iTa& Na ivNdaiMa XaMa& c ivZ<aae )) 24 ))

nabhaù-spåçaà déptam aneka-varëaà

vyättänanaà dépta-viçäla-netram

dåñövä hi tväà pravyathitäntar-ätmä

dhåtià na vindämi çamaà ca viñëo

SYNONYMS

nabhaù-spåçam—touching the sky; déptam—glowing; aneka—many;

varëam—colors; vyätta—open; änanam—mouths; dépta—glowing;

viçäla—very great; netram—eyes; dåñövä—seeing; hi—certainly; tväm—You;

pravyathita—perturbed; antaù—within; ätmä—soul; dhåtim—steadiness;

na—not; vindämi—I have; çamam—mental tranquillity; ca—also; viñëo—O

Lord Viñëu.

TRANSLATION

O all-pervading Viñëu, seeing You with Your many radiant colors touching

the sky, Your gaping mouths, and Your great glowing eyes, my mind is

perturbed by fear. I can no longer maintain my steadiness or equilibrium of

mind.

TEXT 25

d&í\ak-ral/aiNa c Tae Mau%aiNa

d*îEv k-al/aNal/Saià>aaiNa )

idXaae Na JaaNae Na l/>ae c XaMaR

Pa[Saqd deveXa JaGaiàvaSa )) 25 ))

daàñörä-karäläni ca te mukhäni

dåñövaiva kälänala-sannibhäni

diço na jäne na labhe ca çarma

praséda deveça jagan-niväsa

SYNONYMS

daàñörä—teeth; karäläni—terrible; ca—also; te—Your; mukhäni—faces;

dåñövä—seeing; eva—thus; käla-anala—the fire of death; sannibhäni—as if;

diçaù—the directions; na—not; jäne—I know; na—not; labhe—I obtain;

ca—and; çarma—grace; praséda—be pleased; deva-éça—O Lord of all lords;

jagat-niväsa—O refuge of the worlds.

TRANSLATION

O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot

keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all

directions I am bewildered.

TEXTS 26–27

AMaq c Tva& Da*Taraí\SYa Pau}aa" SaveR SahEvaviNaPaal/SaºE" )

>aqZMaae d]ae<a" SaUTaPau}aSTaQaaSaaE SahaSMadqYaEriPa YaaeDaMau:YaE" )) 26 ))

v£-ai<a Tae TvrMaa<aa ivXaiNTa d&í\ak-ral/aiNa >aYaaNak-aiNa )

ke-iciÜl/Gana dXaNaaNTarezu SaNd*XYaNTae cUi<aRTaEåtaMaa®E" )) 27 ))

amé ca tväà dhåtaräñörasya puträù

sarve sahaivävani-päla-saìghaiù

bhéñmo droëaù süta-putras tathäsau

sahäsmadéyair api yodha-mukhyaiù

vakträëi te tvaramäëä viçanti

daàñörä-karäläni bhayänakäni

kecid vilagnä daçanäntareñu

sandåçyante cürëitair uttamäìgaiù

SYNONYMS

amé—these; ca—also; tväm—You; dhåtaräñörasya—of Dhåtaräñöra;

puträù—the sons; sarve—all; saha—with; eva—indeed; avani-päla—of warrior

kings; saìghaiù—the groups; bhéñmaù—Bhéñmadeva; droëaù—Droëäcärya;

süta-putraù—Karëa; tathä—also; asau—that; saha—with; asmadéyaiù—our;

api—also; yodha-mukhyaiù—chiefs among the warriors; vakträëi—mouths;

te—Your; tvaramäëäù—rushing; viçanti—are entering; daàñörä—teeth;

karäläni—terrible; bhayänakäni—very fearful; kecit—some of them;

vilagnäù—becoming attached; daçana-antareñu—between the teeth;

sandåçyante—are seen; cürëitaiù—with smashed; uttama-aìgaiù—heads.

TRANSLATION

All the sons of Dhåtaräñöra, along with their allied kings, and Bhéñma,

Droëa, Karëa—and our chief soldiers also—are rushing into Your fearful

mouths. And some I see trapped with heads smashed between Your teeth.

PURPORT

In a previous verse the Lord promised to show Arjuna things he would be

very interested in seeing. Now Arjuna sees that the leaders of the opposite

party (Bhéñma, Droëa, Karëa and all the sons of Dhåtaräñöra) and their soldiers

and Arjuna’s own soldiers are all being annihilated. This is an indication that

after the death of nearly all the persons assembled at Kurukñetra, Arjuna will

emerge victorious. It is also mentioned here that Bhéñma, who is supposed to be

unconquerable, will also be smashed. So also Karëa. Not only will the great

warriors of the other party like Bhéñma be smashed, but some of the great

warriors of Arjuna’s side also.

TEXT 28

YaQaa NadqNaa& bhvae_MbuveGaa" SaMaud]Maevai>aMau%a d]viNTa )

TaQaa TavaMaq Narl/aek-vqra ivXaiNTa v£-a<Yai>aivJvl/iNTa )) 28 ))

yathä nadénäà bahavo ’mbu-vegäù

samudram eväbhimukhä dravanti

tathä tavämé nara-loka-vérä

viçanti vakträëy abhivijvalanti

SYNONYMS

yathä—as; nadénäm—of the rivers; bahavaù—the many; ambu-vegäù—waves

of the waters; samudram—the ocean; eva—certainly; abhimukhäù—towards;

dravanti—glide; tathä—similarly; tava—Your; amé—all these;

nara-loka-véräù—kings of human society; viçanti—are entering; vakträëi—the

mouths; abhivijvalanti—and are blazing.

TRANSLATION

As the many waves of the rivers flow into the ocean, so do all these great

warriors enter blazing into Your mouths.

TEXT 29

YaQaa Pa[dqá& Jvl/Na& PaTa®a ivXaiNTa NaaXaaYa SaMa*ÖveGaa" )

TaQaEv NaaXaaYa ivXaiNTa l/aek-a‚ STavaiPa v£-ai<a SaMa*ÖveGaa" )) 29 ))

yathä pradéptaà jvalanaà pataìgä

viçanti näçäya samåddha-vegäù

tathaiva näçäya viçanti lokäs

taväpi vakträëi samåddha-vegäù

SYNONYMS

yathä—as; pradéptam—blazing; jvalanam—a fire; pataìgäù—moths;

viçanti—enter; näçäya—for destruction; samåddha—with full; vegäù—speed;

tathä eva—similarly; näçäya—for destruction; viçanti—are entering;

lokäù—all people; tava—Your; api—also; vakträëi—mouths;

samåddha-vegäù—with full speed.

TRANSLATION

I see all people rushing full speed into Your mouths, as moths dash to

destruction in a blazing fire.

TEXT 30

le/il/ùSae Ga]SaMaaNa" SaMaNTaa‚ çaek-aNSaMaGa]aNvdNaEJvRl/iÙ" )

TaeJaaei>araPaUYaR JaGaTSaMaGa]& >aaSaSTavaeGa]a" Pa[TaPaiNTa ivZ<aae )) 30 ))

lelihyase grasamänaù samantäl

lokän samagrän vadanair jvaladbhiù

tejobhir äpürya jagat samagraà

bhäsas tavogräù pratapanti viñëo

SYNONYMS

lelihyase—You are licking; grasamänaù—devouring; samantät—from all

directions; lokän—people; samagrän—all; vadanaiù—by the mouths;

jvaladbhiù—blazing; tejobhiù—by effulgence; äpürya—covering; jagat—the

universe; samagram—all; bhäsaù—rays; tava—Your; ugräù—terrible;

pratapanti—are scorching; viñëo—O all-pervading Lord.

TRANSLATION

O Viñëu, I see You devouring all people from all sides with Your flaming

mouths. Covering all the universe with Your effulgence, You are manifest with

terrible, scorching rays.

TEXT 31

Aa:Yaaih Mae k-ae >avaNauGa]æPaae NaMaae_STau Tae devvr Pa[Saqd )

ivjaTauiMaC^aiMa >avNTaMaaÛ& Na ih Pa[JaaNaaiMa Tav Pa[v*itaMa( )) 31 ))

äkhyähi me ko bhavän ugra-rüpo

namo ’stu te deva-vara praséda

vijïätum icchämi bhavantam ädyaà

na hi prajänämi tava pravåttim

SYNONYMS

äkhyähi—please explain; me—unto me; kaù—who; bhavän—You;

ugra-rüpaù—fierce form; namaù astu—obeisances; te—unto You;

deva-vara—O great one amongst the demigods; praséda—be gracious;

vijïätum—to know; icchämi—I wish; bhavantam—You; ädyam—the original;

na—not; hi—certainly; prajänämi—do I know; tava—Your;

pravåttim—mission.

TRANSLATION

O Lord of lords, so fierce of form, please tell me who You are. I offer my

obeisances unto You; please be gracious to me. You are the primal Lord. I want

to know about You, for I do not know what Your mission is.

TEXT 32

é[q>aGavaNauvac )

k-al/ae_iSMa l/aek-+aYak*-TPa[v*Öae l/aek-aNSaMaahTauRiMah Pa[v*ta" )

‰Tae_iPa Tva& Na >aivZYaiNTa SaveR Yae_viSQaTaa" Pa[TYaNaqke-zu YaaeDaa" )) 32 ))

çré-bhagavän uväca

kälo ’smi loka-kñaya-kåt pravåddho

lokän samähartum iha pravåttaù

åte ’pi tväà na bhaviñyanti sarve

ye ’vasthitäù pratyanékeñu yodhäù

SYNONYMS

çré-bhagavän uväca—the Personality of Godhead said; kälaù—time; asmi—I

am; loka—of the worlds; kñaya-kåt—the destroyer; pravåddhaù—great;

lokän—all people; samähartum—in destroying; iha—in this world;

pravåttaù—engaged; åte—without, except for; api—even; tväm—you;

na—never; bhaviñyanti—will be; sarve—all; ye—who; avasthitäù—situated;

prati-anékeñu—on the opposite sides; yodhäù—the soldiers.

TRANSLATION

The Supreme Personality of Godhead said: Time I am, the great destroyer of

the worlds, and I have come here to destroy all people. With the exception of

you [the Päëòavas], all the soldiers here on both sides will be slain.

PURPORT

Although Arjuna knew that Kåñëa was his friend and the Supreme

Personality of Godhead, he was puzzled by the various forms exhibited by

Kåñëa. Therefore he asked further about the actual mission of this devastating

force. It is written in the Vedas that the Supreme Truth destroys everything,

even the brähmaëas. As stated in the

Kaöha Upaniñad

(1.2.25),

yasya brahma ca kñatraà ca

ubhe bhavata odanaù

måtyur yasyopasecanaà

ka itthä veda yatra saù

Eventually all the brähmaëas, kñatriyas and everyone else are devoured like

a meal by the Supreme. This form of the Supreme Lord is the all-devouring

giant, and here Kåñëa presents Himself in that form of all-devouring time.

Except for a few Päëòavas, everyone who was present on that battlefield would

be devoured by Him. Arjuna was not in favor of the fight, and he thought it

was better not to fight; then there would be no frustration. In reply, the Lord is

saying that even if he did not fight, every one of them would be destroyed, for

that was His plan. If Arjuna stopped fighting, they would die in another way.

Death could not be checked, even if he did not fight. In fact, they were already

dead. Time is destruction, and all manifestations are to be vanquished by the

desire of the Supreme Lord. That is the law of nature.

TEXT 33

TaSMaatvMauitaï YaXaae l/>aSv iJaTva Xa}aUN>au&+v raJYa& SaMa*ÖMa( )

MaYaEvETae iNahTaa" PaUvRMaev iNaiMataMaa}a& >av SaVYaSaaicNa( )) 33 ))

tasmät tvam uttiñöha yaço labhasva

jitvä çatrün bhuìkñva räjyaà samåddham

mayaivaite nihatäù pürvam eva

nimitta-mätraà bhava savya-säcin

SYNONYMS

tasmät—therefore; tvam—you; uttiñöha—get up; yaçaù—fame; labhasva—gain;

jitvä—conquering; çatrün—enemies; bhuìkñva—enjoy; räjyam—kingdom;

samåddham—flourishing; mayä—by Me; eva—certainly; ete—all these;

nihatäù—killed; pürvam eva—by previous arrangement; nimitta-mätram—just

the cause; bhava—become; savya-säcin—O Savyasäcé.

TRANSLATION

Therefore get up. Prepare to fight and win glory. Conquer your enemies and

enjoy a flourishing kingdom. They are already put to death by My arrangement,

and you, O Savyasäcé, can be but an instrument in the fight.

PURPORT

Savya-säcin refers to one who can shoot arrows very expertly in the field;

thus Arjuna is addressed as an expert warrior capable of delivering arrows to

kill his enemies. “Just become an instrument”: nimitta-mätram. This word is

also very significant. The whole world is moving according to the plan of the

Supreme Personality of Godhead. Foolish persons who do not have sufficient

knowledge think that nature is moving without a plan and all manifestations

are but accidental formations. There are many so-called scientists who suggest

that perhaps it was like this, or maybe like that, but there is no question of

“perhaps” and “maybe.” There is a specific plan being carried out in this

material world. What is this plan? This cosmic manifestation is a chance for

the conditioned souls to go back to Godhead, back to home. As long as they

have the domineering mentality which makes them try to lord it over material

nature, they are conditioned. But anyone who can understand the plan of the

Supreme Lord and cultivate Kåñëa consciousness is most intelligent. The

creation and destruction of the cosmic manifestation are under the superior

guidance of God. Thus the Battle of Kurukñetra was fought according to the

plan of God. Arjuna was refusing to fight, but he was told that he should fight

in accordance with the desire of the Supreme Lord. Then he would be happy.

If one is in full Kåñëa consciousness and his life is devoted to the Lord’s

transcendental service, he is perfect.

TEXT 34

d]ae<a& c >aqZMa& c JaYad]Qa& c k-<a| TaQaaNYaaNaiPa YaaeDavqraNa( )

MaYaa hTaa&STv& Jaih MaaVYaiQaïa YauDYaSv JaeTaaiSa r<ae SaPaÒaNa( )) 34 ))

droëaà ca bhéñmaà ca jayadrathaà ca

karëaà tathänyän api yodha-vérän

mayä hatäàs tvaà jahi mä vyathiñöhä

yudhyasva jetäsi raëe sapatnän

SYNONYMS

droëam ca—also Droëa; bhéñmam ca—also Bhéñma; jayadratham ca—also

Jayadratha; karëam—Karëa; tathä—also; anyän—others; api—certainly;

yodha-vérän—great warriors; mayä—by Me; hatän—already killed; tvam—you;

jahi—destroy; mä—do not; vyathiñöhäù—be disturbed; yudhyasva—just fight;

jetä asi—you will conquer; raëe—in the fight; sapatnän—enemies.

TRANSLATION

Droëa, Bhéñma, Jayadratha, Karëa and the other great warriors have already

been destroyed by Me. Therefore, kill them and do not be disturbed. Simply

fight, and you will vanquish your enemies in battle.

PURPORT

Every plan is made by the Supreme Personality of Godhead, but He is so

kind and merciful to His devotees that He wants to give the credit to His

devotees who carry out His plan according to His desire. Life should therefore

move in such a way that everyone acts in Kåñëa consciousness and understands

the Supreme Personality of Godhead through the medium of a spiritual master.

The plans of the Supreme Personality of Godhead are understood by His

mercy, and the plans of the devotees are as good as His plans. One should

follow such plans and be victorious in the struggle for existence.

TEXT 35

SaÅYa ovac )

WTaC^]uuTva vcNa& ke-XavSYa k*-TaaÅil/veRPaMaaNa" ik-rqTaq )

NaMaSk*-Tva >aUYa Wvah k*-Z<a& SaGaÓd& >aqTa>aqTa" Pa[<aMYa )) 35 ))

saïjaya uväca

etac chrutvä vacanaà keçavasya

kåtäïjalir vepamänaù kirété

namaskåtvä bhüya eväha kåñëaà

sa-gadgadaà bhéta-bhétaù praëamya

SYNONYMS

saïjayaù uväca—Saïjaya said; etat—thus; çrutvä—hearing; vacanam—the

speech; keçavasya—of Kåñëa; kåta-aïjaliù—with folded hands;

vepamänaù—trembling; kirété—Arjuna; namaskåtvä—offering obeisances;

bhüyaù—again; eva—also; äha—said; kåñëam—unto Kåñëa;

sa-gadgadam—with a faltering voice; bhéta-bhétaù—fearful;

praëamya—offering obeisances.

TRANSLATION

Saïjaya said to Dhåtaräñöra: O King, after hearing these words from the

Supreme Personality of Godhead, the trembling Arjuna offered obeisances with

folded hands again and again. He fearfully spoke to Lord Kåñëa in a faltering

voice, as follows.

PURPORT

As we have already explained, because of the situation created by the

universal form of the Supreme Personality of Godhead, Arjuna became

bewildered in wonder; thus he began to offer his respectful obeisances to Kåñëa

again and again, and with faltering voice he began to pray, not as a friend, but

as a devotee in wonder.

TEXT 36

AJauRNa ovac )

SQaaNae ôzqke-Xa Tav Pa[k-ITYaaR JaGaTPa[ôZYaTYaNaurJYaTae c )

r+aa&iSa >aqTaaiNa idXaae d]viNTa SaveR NaMaSYaiNTa c iSaÖSaºa" )) 36 ))

arjuna uväca

sthäne håñékeça tava prakértyä

jagat prahåñyaty anurajyate ca

rakñäàsi bhétäni diço dravanti

sarve namasyanti ca siddha-saìghäù

SYNONYMS

arjunaù uväca—Arjuna said; sthäne—rightly; håñéka-éça—O master of all

senses; tava—Your; prakértyä—by the glories; jagat—the entire world;

prahåñyati—is rejoicing; anurajyate—is becoming attached; ca—and;

rakñäàsi—the demons; bhétäni—out of fear; diçaù—in all directions;

dravanti—are fleeing; sarve—all; namasyanti—are offering respects; ca—also;

siddha-saìghäù—the perfect human beings.

TRANSLATION

Arjuna said: O master of the senses, the world becomes joyful upon hearing

Your name, and thus everyone becomes attached to You. Although the

perfected beings offer You their respectful homage, the demons are afraid, and

they flee here and there. All this is rightly done.

PURPORT

Arjuna, after hearing from Kåñëa about the outcome of the Battle of

Kurukñetra, became enlightened, and as a great devotee and friend of the

Supreme Personality of Godhead he said that everything done by Kåñëa is

quite fit. Arjuna confirmed that Kåñëa is the maintainer and the object of

worship for the devotees and the destroyer of the undesirables. His actions are

equally good for all. Arjuna understood herein that when the Battle of

Kurukñetra was being concluded, in outer space there were present many

demigods, siddhas, and the intelligentsia of the higher planets, and they were

observing the fight because Kåñëa was present there. When Arjuna saw the

universal form of the Lord, the demigods took pleasure in it, but others, who

were demons and atheists, could not stand it when the Lord was praised. Out

of their natural fear of the devastating form of the Supreme Personality of

Godhead, they fled. Kåñëa’s treatment of the devotees and the atheists is

praised by Arjuna. In all cases a devotee glorifies the Lord because he knows

that whatever He does is good for all.

TEXT 37

k-SMaaÀ Tae Na NaMaerNMahaTMaNa( GarqYaSae b]ø<aae_PYaaidk-}aeR )

ANaNTa deveXa JaGaiàvaSa TvMa+ar& SadSataTPar& YaTa( )) 37 ))

kasmäc ca te na nameran mahätman

garéyase brahmaëo ’py ädi-kartre

ananta deveça jagan-niväsa

tvam akñaraà sad-asat tat paraà yat

SYNONYMS

kasmät—why; ca—also; te—unto You; na—not; nameran—they should offer

proper obeisances; mahä-ätman—O great one; garéyase—who are better;

brahmaëaù—than Brahmä; api—although; ädi-kartre—to the supreme creator;

ananta—O unlimited; deva-éça—O God of the gods; jagat-niväsa—O refuge of

the universe; tvam—You are; akñaram—imperishable; sat-asat—to cause and

effect; tat param—transcendental; yat—because.

TRANSLATION

O great one, greater even than Brahmä, You are the original creator. Why

then should they not offer their respectful obeisances unto You? O limitless

one, God of gods, refuge of the universe! You are the invincible source, the

cause of all causes, transcendental to this material manifestation.

PURPORT

By this offering of obeisances, Arjuna indicates that Kåñëa is worshipable

by everyone. He is all-pervading, and He is the Soul of every soul. Arjuna is

addressing Kåñëa as mahätmä, which means that He is most magnanimous and

unlimited. Ananta indicates that there is nothing which is not covered by the

influence and energy of the Supreme Lord, and deveça means that He is the

controller of all demigods and is above them all. He is the shelter of the whole

universe. Arjuna also thought that it was fitting that all the perfect living

entities and powerful demigods offer their respectful obeisances unto Him,

because no one is greater than Him. Arjuna especially mentions that Kåñëa is

greater than Brahmä because Brahmä is created by Him. Brahmä is born out of

the lotus stem grown from the navel abdomen of Garbhodakaçäyé Viñëu, who

is Kåñëa’s plenary expansion; therefore Brahmä and Lord Çiva, who is born of

Brahmä, and all other demigods must offer their respectful obeisances. It is

stated in Çrémad-Bhägavatam that the Lord is respected by Lord Çiva and

Brahmä and similar other demigods. The word akñaram is very significant

because this material creation is subject to destruction but the Lord is above

this material creation. He is the cause of all causes, and being so, He is superior

to all the conditioned souls within this material nature as well as the material

cosmic manifestation itself. He is therefore the all-great Supreme.

TEXT 38

TvMaaiddev" Pauåz" Paura<a‚ STvMaSYa ivìSYa Par& iNaDaaNaMa( )

vetaaiSa veÛ& c Par& c DaaMa TvYaa TaTa& ivìMaNaNTaæPa )) 38 ))

tvam ädi-devaù puruñaù puräëas

tvam asya viçvasya paraà nidhänam

vettäsi vedyaà ca paraà ca dhäma

tvayä tataà viçvam ananta-rüpa

SYNONYMS

tvam—You; ädi-devaù—the original Supreme God; puruñaù—personality;

puräëaù—old; tvam—You; asya—of this; viçvasya—universe;

param—transcendental; nidhänam—refuge; vettä—the knower; asi—You are;

vedyam—the knowable; ca—and; param—transcendental; ca—and;

dhäma—refuge; tvayä—by You; tatam—pervaded; viçvam—the universe;

ananta-rüpa—O unlimited form.

TRANSLATION

You are the original Personality of Godhead, the oldest, the ultimate

sanctuary of this manifested cosmic world. You are the knower of everything,

and You are all that is knowable. You are the supreme refuge, above the

material modes. O limitless form! This whole cosmic manifestation is pervaded

by You!

PURPORT

Everything is resting on the Supreme Personality of Godhead; therefore He

is the ultimate rest. Nidhänam means that everything, even the Brahman

effulgence, rests on the Supreme Personality of Godhead, Kåñëa. He is the

knower of everything that is happening in this world, and if knowledge has

any end, He is the end of all knowledge; therefore He is the known and the

knowable. He is the object of knowledge because He is all-pervading. Because

He is the cause in the spiritual world, He is transcendental. He is also the chief

personality in the transcendental world.

TEXT 39

vaYauYaRMaae_iGanvRå<a" XaXaaª" Pa[JaaPaiTaSTv& Pa[iPaTaaMahê )

NaMaae NaMaSTae_STau Sahók*-Tv" PauNaê >aUYaae_iPa NaMaae NaMaSTae )) 39 ))

väyur yamo ’gnir varuëaù çaçäìkaù

prajäpatis tvaà prapitämahaç ca

namo namas te ’stu sahasra-kåtvaù

punaç ca bhüyo ’pi namo namas te

SYNONYMS

väyuù—air; yamaù—the controller; agniù—fire; varuëaù—water;

çaça-aìkaù—the moon; prajäpatiù—Brahmä; tvam—You; prapitämahaù—the

great-grandfather; ca—also; namaù—my respects; namaù—again my respects;

te—unto You; astu—let there be; sahasra-kåtvaù—a thousand times; punaù

ca—and again; bhüyaù—again; api—also; namaù—offering my respects;

namaù te—offering my respects unto You.

TRANSLATION

You are air, and You are the supreme controller! You are fire, You are

water, and You are the moon! You are Brahmä, the first living creature, and

You are the great-grandfather. I therefore offer my respectful obeisances unto

You a thousand times, and again and yet again!

PURPORT

The Lord is addressed here as air because the air is the most important

representation of all the demigods, being all-pervasive. Arjuna also addresses

Kåñëa as the great-grandfather because He is the father of Brahmä, the first

living creature in the universe.

TEXT 40

NaMa" PaurSTaadQa Pa*ïTaSTae NaMaae_STau Tae SavRTa Wv SavR )

ANaNTavqYaaRiMaTaiv§-MaSTv& Sav| SaMaaPanaeiz TaTaae_iSa SavR" )) 40 ))

namaù purastäd atha påñöhatas te

namo ’stu te sarvata eva sarva

ananta-véryämita-vikramas tvaà

sarvaà samäpnoñi tato ’si sarvaù

SYNONYMS

namaù—offering obeisances; purastät—from the front; atha—also;

påñöhataù—from behind; te—unto You; namaù astu—I offer my respects;

te—unto You; sarvataù—from all sides; eva—indeed; sarva—because You are

everything; ananta-vérya—unlimited potency; amita-vikramaù—and unlimited

force; tvam—You; sarvam—everything; samäpnoñi—You cover;

tataù—therefore; asi—You are; sarvaù—everything.

TRANSLATION

Obeisances to You from the front, from behind and from all sides! O

unbounded power, You are the master of limitless might! You are all-pervading,

and thus You are everything!

PURPORT

Out of loving ecstasy for Kåñëa, his friend, Arjuna is offering his respects

from all sides. He is accepting that He is the master of all potencies and all

prowess and far superior to all the great warriors assembled on the battlefield.

It is said in the

Viñëu Puräëa

(1.9.69):

yo ’yaà tavägato deva

samépaà devatä-gaëaù

sa tvam eva jagat-srañöä

yataù sarva-gato bhavän

“Whoever comes before You, be he a demigod, is created by You, O

Supreme Personality of Godhead.”

TEXTS 41–42

Sa%eiTa MaTva Pa[Sa>a& Yadu¢&- he k*-Z<a he Yaadv he Sa%eiTa )

AJaaNaTaa MaihMaaNa& Taved& MaYaa Pa[MaadaTPa[<aYaeNa vaiPa )) 41 ))

YaÀavhaSaaQaRMaSaTk*-Taae_iSa ivharXaYYaaSaNa>aaeJaNaezu )

Wk-ae_QavaPYaCYauTa TaTSaMa+a& TaT+aaMaYae TvaMahMaPa[MaeYaMa( )) 42 ))

sakheti matvä prasabhaà yad uktaà

he kåñëa he yädava he sakheti

ajänatä mahimänaà tavedaà

mayä pramädät praëayena väpi

yac cävahäsärtham asat-kåto ’si

vihära-çayyäsana-bhojaneñu

eko ’tha väpy acyuta tat-samakñaà

tat kñämaye tväm aham aprameyam

SYNONYMS

sakhä—friend; iti—thus; matvä—thinking; prasabham—presumptuously;

yat—whatever; uktam—said; he kåñëa—O Kåñëa; he yädava—O Yädava; he

sakhe—O my dear friend; iti—thus; ajänatä—without knowing;

mahimänam—glories; tava—Your; idam—this; mayä—by me; pramädät—out

of foolishness; praëayena—out of love; vä api—either; yat—whatever;

ca—also; avahäsa-artham—for joking; asat-kåtaù—dishonored; asi—You have

been; vihära—in relaxation; çayyä—in lying down; äsana—in sitting;

bhojaneñu—or while eating together; ekaù—alone; atha vä—or; api—also;

acyuta—O infallible one; tat-samakñam—among companions; tat—all those;

kñämaye—ask forgiveness; tväm—from You; aham—I;

aprameyam—immeasurable.

TRANSLATION

Thinking of You as my friend, I have rashly addressed You “O Kåñëa,” “O

Yädava,” “O my friend,” not knowing Your glories. Please forgive whatever I

may have done in madness or in love. I have dishonored You many times,

jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes

alone and sometimes in front of many friends. O infallible one, please excuse me

for all those offenses.

PURPORT

Although Kåñëa is manifested before Arjuna in His universal form, Arjuna

remembers his friendly relationship with Kåñëa and is therefore asking pardon

and requesting Kåñëa to excuse him for the many informal gestures which arise

out of friendship. He is admitting that formerly he did not know that Kåñëa

could assume such a universal form, although Kåñëa explained it as his

intimate friend. Arjuna did not know how many times he may have

dishonored Kåñëa by addressing Him “O my friend,” “O Kåñëa,” “O Yädava,”

etc., without acknowledging His opulence. But Kåñëa is so kind and merciful

that in spite of such opulence He played with Arjuna as a friend. Such is the

transcendental loving reciprocation between the devotee and the Lord. The

relationship between the living entity and Kåñëa is fixed eternally; it cannot

be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has

seen the opulence in the universal form, he cannot forget his friendly

relationship with Kåñëa.

TEXT 43

iPaTaaiSa l/aek-SYa cracrSYa TvMaSYa PaUJYaê GauåGaRrqYaaNa( )

Na TvTSaMaae_STYa>YaiDak-" ku-Taae_NYaae l/aek-}aYae_PYaPa[iTaMaPa[>aav )) 43 ))

pitäsi lokasya caräcarasya

tvam asya püjyaç ca gurur garéyän

na tvat-samo ’sty abhyadhikaù kuto ’nyo

loka-traye ’py apratima-prabhäva

SYNONYMS

pitä—the father; asi—You are; lokasya—of all the world; cara—moving;

acarasya—and nonmoving; tvam—You are; asya—of this;

püjyaù—worshipable; ca—also; guruù—master; garéyän—glorious; na—never;

tvat-samaù—equal to You; asti—there is; abhyadhikaù—greater; kutaù—how is

it possible; anyaù—other; loka-traye—in the three planetary systems;

api—also; apratima-prabhäva—O immeasurable power.

TRANSLATION

You are the father of this complete cosmic manifestation, of the moving and

the nonmoving. You are its worshipable chief, the supreme spiritual master. No

one is equal to You, nor can anyone be one with You. How then could there be

anyone greater than You within the three worlds, O Lord of immeasurable

power?

PURPORT

The Supreme Personality of Godhead, Kåñëa, is worshipable as a father is

worshipable for his son. He is the spiritual master because He originally gave

the Vedic instructions to Brahmä and presently He is also instructing

Bhagavad-gétä to Arjuna; therefore He is the original spiritual master, and any

bona fide spiritual master at the present moment must be a descendant in the

line of disciplic succession stemming from Kåñëa. Without being a

representative of Kåñëa, one cannot become a teacher or spiritual master of

transcendental subject matter.

The Lord is being paid obeisances in all respects. He is of immeasurable

greatness. No one can be greater than the Supreme Personality of Godhead,

Kåñëa, because no one is equal to or higher than Kåñëa within any

manifestation, spiritual or material. Everyone is below Him. No one can excel

Him. This is stated in the

Çvetäçvatara Upaniñad

(6.8):

na tasya käryaà karaëaà ca vidyate

na tat-samaç cäbhyadhikaç ca dåçyate

The Supreme Lord, Kåñëa, has senses and a body like the ordinary man, but

for Him there is no difference between His senses, His body, His mind and

Himself. Foolish persons who do not perfectly know Him say that Kåñëa is

different from His soul, mind, heart and everything else. Kåñëa is absolute;

therefore His activities and potencies are supreme. It is also stated that

although He does not have senses like ours, He can perform all sensory

activities; therefore His senses are neither imperfect nor limited. No one can

be greater than Him, no one can be equal to Him, and everyone is lower than

Him.

The knowledge, strength and activities of the Supreme Personality are all

transcendental. As stated in

Bhagavad-gétä

(4.9):

janma karma ca me divyam

evaà yo vetti tattvataù

tyaktvä dehaà punar janma

naiti mäm eti so ’rjuna

Whoever knows Kåñëa’s transcendental body, activities and perfection,

after quitting his body, returns to Him and doesn’t come back again to this

miserable world. Therefore one should know that Kåñëa’s activities are

different from others. The best policy is to follow the principles of Kåñëa; that

will make one perfect. It is also stated that there is no one who is master of

Kåñëa; everyone is His servant. The Caitanya-caritämåta (

Ädi

5.142) confirms,

ekale éçvara kåñëa, ära saba bhåtya: only Kåñëa is God, and everyone else is His

servant. Everyone is complying with His order. There is no one who can deny

His order. Everyone is acting according to His direction, being under His

superintendence. As stated in the Brahma-saàhitä, He is the cause of all

causes.

TEXT 44

TaSMaaTPa[<aMYa Pa[i<aDaaYa k-aYa& Pa[SaadYae TvaMahMaqXaMaq@yMa( )

iPaTaev Pau}aSYa Sa%ev Sa:Yau" iPa[Ya" iPa[YaaYaahRiSa dev Saae!uMa( )) 44 ))

tasmät praëamya praëidhäya käyaà

prasädaye tväm aham éçam éòyam

piteva putrasya sakheva sakhyuù

priyaù priyäyärhasi deva soòhum

SYNONYMS

tasmät—therefore; praëamya—offering obeisances; praëidhäya—laying down;

käyam—the body; prasädaye—to beg mercy; tväm—unto You; aham—I;

éçam—unto the Supreme Lord; éòyam—worshipable; pitä iva—like a father;

putrasya—with a son; sakhä iva—like a friend; sakhyuù—with a friend;

priyaù—a lover; priyäyäù—with the dearmost; arhasi—You should; deva—my

Lord; soòhum—tolerate.

TRANSLATION

You are the Supreme Lord, to be worshiped by every living being. Thus I fall

down to offer You my respectful obeisances and ask Your mercy. As a father

tolerates the impudence of his son, or a friend tolerates the impertinence of a

friend, or a wife tolerates the familiarity of her partner, please tolerate the

wrongs I may have done You.

PURPORT

Kåñëa’s devotees relate to Kåñëa in various relationships; one might treat

Kåñëa as a son, or one might treat Kåñëa as a husband, as a friend, or as a

master. Kåñëa and Arjuna are related in friendship. As the father tolerates, or

the husband or a master tolerates, so Kåñëa tolerates.

TEXT 45

Ad*íPaUv| ôizTaae_iSMa d*îa >aYaeNa c Pa[VYaiQaTa& MaNaae Mae )

Tadev Mae dXaRYa dev æPa& Pa[Saqd deveXa JaGaiàvaSa )) 45 ))

adåñöa-pürvaà håñito ’smi dåñövä

bhayena ca pravyathitaà mano me

tad eva me darçaya deva rüpaà

praséda deveça jagan-niväsa

SYNONYMS

adåñöa-pürvam—never seen before; håñitaù—gladdened; asmi—I am;

dåñövä—by seeing; bhayena—out of fear; ca—also; pravyathitam—perturbed;

manaù—mind; me—my; tat—that; eva—certainly; me—unto me;

darçaya—show; deva—O Lord; rüpam—the form; praséda—just be gracious;

deva-éça—O Lord of lords; jagat-niväsa—O refuge of the universe.

TRANSLATION

After seeing this universal form, which I have never seen before, I am

gladdened, but at the same time my mind is disturbed with fear. Therefore

please bestow Your grace upon me and reveal again Your form as the

Personality of Godhead, O Lord of lords, O abode of the universe.

PURPORT

Arjuna is always in confidence with Kåñëa because he is a very dear friend,

and as a dear friend is gladdened by his friend’s opulence, Arjuna is very joyful

to see that his friend Kåñëa is the Supreme Personality of Godhead and can

show such a wonderful universal form. But at the same time, after seeing that

universal form, he is afraid that he has committed so many offenses to Kåñëa

out of his unalloyed friendship. Thus his mind is disturbed out of fear,

although he had no reason to fear. Arjuna therefore is asking Kåñëa to show

His Näräyaëa form, because He can assume any form. This universal form is

material and temporary, as the material world is temporary. But in the

Vaikuëöha planets He has His transcendental form with four hands as

Näräyaëa. There are innumerable planets in the spiritual sky, and in each of

them Kåñëa is present by His plenary manifestations of different names. Thus

Arjuna desired to see one of the forms manifest in the Vaikuëöha planets. Of

course in each Vaikuëöha planet the form of Näräyaëa is four-handed, but the

four hands hold different arrangements of symbols—the conchshell, mace,

lotus and disc. According to the different hands these four things are held in,

the Näräyaëas are variously named. All of these forms are one with Kåñëa;

therefore Arjuna requests to see His four-handed feature.

TEXT 46

ik-rqi$=Na& GaidNa& c§-hSTa‚ iMaC^aiMa Tva& d]íuMah& TaQaEv )

TaeNaEv æPae<a cTau>auRJaeNa Sahóbahae >av ivìMaUTaeR )) 46 ))

kiréöinaà gadinaà cakra-hastam

icchämi tväà drañöum ahaà tathaiva

tenaiva rüpeëa catur-bhujena

sahasra-bäho bhava viçva-mürte

SYNONYMS

kiréöinam—with helmet; gadinam—with club; cakra-hastam—disc in hand;

icchämi—I wish; tväm—You; drañöum—to see; aham—I; tathä eva—in that

position; tena eva—in that; rüpeëa—form; catuù-bhujena—four-handed;

sahasra-bäho—O thousand-handed one; bhava—just become; viçva-mürte—O

universal form.

TRANSLATION

O universal form, O thousand-armed Lord, I wish to see You in Your

four-armed form, with helmeted head and with club, wheel, conch and lotus

flower in Your hands. I long to see You in that form.

PURPORT

In the

Brahma-saàhitä

(5.39) it is stated, rämädi-mürtiñu kalä-niyamena

tiñöhan: the Lord is eternally situated in hundreds and thousands of forms, and

the main forms are those like Räma, Nåsiàha, Näräyaëa, etc. There are

innumerable forms. But Arjuna knew that Kåñëa is the original Personality of

Godhead assuming His temporary universal form. He is now asking to see the

form of Näräyaëa, a spiritual form. This verse establishes without any doubt

the statement of the Çrémad-Bhägavatam that Kåñëa is the original Personality

of Godhead and all other features originate from Him. He is not different from

His plenary expansions, and He is God in any of His innumerable forms. In all

of these forms He is fresh like a young man. That is the constant feature of the

Supreme Personality of Godhead. One who knows Kåñëa becomes free at once

from all contamination of the material world.

TEXT 47

é[q>aGavaNauvac )

MaYaa Pa[SaàeNa TavaJauRNaed& æPa& Par& diXaRTaMaaTMaYaaeGaaTa( )

TaeJaaeMaYa& ivìMaNaNTaMaaÛ& YaNMae TvdNYaeNa Na d*íPaUvRMa( )) 47 ))

çré-bhagavän uväca

mayä prasannena tavärjunedaà

rüpaà paraà darçitam ätma-yogät

tejo-mayaà viçvam anantam ädyaà

yan me tvad anyena na dåñöa-pürvam

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; mayä—by Me;

prasannena—happily; tava—unto you; arjuna—O Arjuna; idam—this;

rüpam—form; param—transcendental; darçitam—shown; ätma-yogät—by My

internal potency; tejaù-mayam—full of effulgence; viçvam—the entire

universe; anantam—unlimited; ädyam—original; yat—that which; me—My;

tvat anyena—besides you; na dåñöa-pürvam—no one has previously seen.

TRANSLATION

The Supreme Personality of Godhead said: My dear Arjuna, happily have I

shown you, by My internal potency, this supreme universal form within the

material world. No one before you has ever seen this primal form, unlimited and

full of glaring effulgence.

PURPORT

Arjuna wanted to see the universal form of the Supreme Lord, so Lord

Kåñëa, out of His mercy upon His devotee Arjuna, showed His universal form,

full of effulgence and opulence. This form was glaring like the sun, and its

many faces were rapidly changing. Kåñëa showed this form just to satisfy the

desire of His friend Arjuna. This form was manifested by Kåñëa through His

internal potency, which is inconceivable by human speculation. No one had

seen this universal form of the Lord before Arjuna, but because the form was

shown to Arjuna, other devotees in the heavenly planets and in other planets

in outer space could also see it. They had not seen it before, but because of

Arjuna they were also able to see it. In other words, all the disciplic devotees of

the Lord could see the universal form which was shown to Arjuna by the

mercy of Kåñëa. Someone has commented that this form was shown to

Duryodhana also when Kåñëa went to Duryodhana to negotiate for peace.

Unfortunately, Duryodhana did not accept the peace offer, but at that time

Kåñëa manifested some of His universal forms. But those forms are different

from this one shown to Arjuna. It is clearly said that no one had ever seen this

form before.

TEXT 48

Na vedYajaDYaYaNaENaR daNaE‚ NaR c i§-Yaai>aNaR TaPaaei>aåGa]E" )

Wv&æPa" XaKYa Ah& Na*l/aeke- d]íu& TvdNYaeNa ku-åPa[vqr )) 48 ))

na veda-yajïädhyayanair na dänair

na ca kriyäbhir na tapobhir ugraiù

evaà-rüpaù çakya ahaà nå-loke

drañöuà tvad anyena kuru-pravéra

SYNONYMS

na—never; veda-yajïa—by sacrifice; adhyayanaiù—or Vedic study;

na—never; dänaiù—by charity; na—never; ca—also; kriyäbhiù—by pious

activities; na—never; tapobhiù—by serious penances; ugraiù—severe;

evam-rüpaù—in this form; çakyaù—can; aham—I; nå-loke—in this material

world; drañöum—be seen; tvat—than you; anyena—by another;

kuru-pravéra—O best among the Kuru warriors.

TRANSLATION

O best of the Kuru warriors, no one before you has ever seen this universal

form of Mine, for neither by studying the Vedas, nor by performing sacrifices,

nor by charity, nor by pious activities, nor by severe penances can I be seen in

this form in the material world.

PURPORT

The divine vision in this connection should be clearly understood. Who

can have divine vision? Divine means godly. Unless one attains the status of

divinity as a demigod, he cannot have divine vision. And what is a demigod? It

is stated in the Vedic scriptures that those who are devotees of Lord Viñëu are

demigods (viñëu-bhaktäù småtä deväù). Those who are atheistic, i.e., who do not

believe in Viñëu, or who recognize only the impersonal part of Kåñëa as the

Supreme, cannot have the divine vision. It is not possible to decry Kåñëa and

at the same time have the divine vision. One cannot have the divine vision

without becoming divine. In other words, those who have divine vision can

also see like Arjuna.

The Bhagavad-gétä gives the description of the universal form. Although

this description was unknown to everyone before Arjuna, now one can have

some idea of the viçva-rüpa after this incident. Those who are actually divine

can see the universal form of the Lord. But one cannot be divine without

being a pure devotee of Kåñëa. The devotees, however, who are actually in the

divine nature and who have divine vision, are not very much interested in

seeing the universal form of the Lord. As described in the previous verse,

Arjuna desired to see the four-handed form of Lord Kåñëa as Viñëu, and he

was actually afraid of the universal form.

In this verse there are some significant words, just like

veda-yajïädhyayanaiù, which refers to studying Vedic literature and the

subject matter of sacrificial regulations. Veda refers to all kinds of Vedic

literature, such as the four Vedas (Åg, Yajur, Säma and Atharva) and the

eighteen Puräëas, the Upaniñads and the Vedänta-sütra. One can study these

at home or anywhere else. Similarly, there are sütras—Kalpa-sütras and

Mémäàsä-sütras—for studying the method of sacrifice. Dänaiù refers to

charity which is offered to a suitable party, such as those who are engaged in

the transcendental loving service of the Lord—the brähmaëas and the

Vaiñëavas. Similarly, “pious activities” refers to the agni-hotra and the

prescribed duties of the different castes. And the voluntary acceptance of

some bodily pains is called tapasya. So one can perform all these—can accept

bodily penances, give charity, study the Vedas, etc.—but unless he is a devotee

like Arjuna, it is not possible to see that universal form. Those who are

impersonalists are also imagining that they are seeing the universal form of the

Lord, but from Bhagavad-gétä we understand that the impersonalists are not

devotees. Therefore they are unable to see the universal form of the Lord.

There are many persons who create incarnations. They falsely claim an

ordinary human to be an incarnation, but this is all foolishness. We should

follow the principles of Bhagavad-gétä, otherwise there is no possibility of

attaining perfect spiritual knowledge. Although Bhagavad-gétä is considered

the preliminary study of the science of God, still it is so perfect that it enables

one to distinguish what is what. The followers of a pseudo incarnation may say

that they have also seen the transcendental incarnation of God, the universal

form, but that is unacceptable because it is clearly stated here that unless one

becomes a devotee of Kåñëa one cannot see the universal form of God. So one

first of all has to become a pure devotee of Kåñëa; then he can claim that he

can show the universal form of what he has seen. A devotee of Kåñëa cannot

accept false incarnations or followers of false incarnations.

TEXT 49

Maa Tae VYaQaa Maa c ivMaU!>aavae d*îa æPa& gaaerMaqd*x(MaMaedMa( )

VYaPaeTa>aq" Pa[qTaMaNaa" PauNaSTv& Tadev Mae æPaiMad& Pa[PaXYa )) 49 ))

mä te vyathä mä ca vimüòha-bhävo

dåñövä rüpaà ghoram édåì mamedam

vyapeta-bhéù préta-manäù punas tvaà

tad eva me rüpam idaà prapaçya

SYNONYMS

mä—let it not be; te—unto you; vyathä—trouble; mä—let it not be; ca—also;

vimüòha-bhävaù—bewilderment; dåñövä—by seeing; rüpam—form;

ghoram—horrible; édåk—as it is; mama—My; idam—this; vyapeta-bhéù—free

from all fear; préta-manäù—pleased in mind; punaù—again; tvam—you;

tat—that; eva—thus; me—My; rüpam—form; idam—this; prapaçya—just see.

TRANSLATION

You have been perturbed and bewildered by seeing this horrible feature of

Mine. Now let it be finished. My devotee, be free again from all disturbances.

With a peaceful mind you can now see the form you desire.

PURPORT

In the beginning of Bhagavad-gétä Arjuna was worried about killing Bhéñma

and Droëa, his worshipful grandfather and master. But Kåñëa said that he

need not be afraid of killing his grandfather. When the sons of Dhåtaräñöra

tried to disrobe Draupadé in the assembly of the Kurus, Bhéñma and Droëa

were silent, and for such negligence of duty they should be killed. Kåñëa

showed His universal form to Arjuna just to show him that these people were

already killed for their unlawful action. That scene was shown to Arjuna

because devotees are always peaceful and they cannot perform such horrible

actions. The purpose of the revelation of the universal form was shown; now

Arjuna wanted to see the four-armed form, and Kåñëa showed him. A devotee

is not much interested in the universal form, for it does not enable one to

reciprocate loving feelings. Either a devotee wants to offer his respectful

worshipful feelings, or he wants to see the two-handed Kåñëa form so that he

can reciprocate in loving service with the Supreme Personality of Godhead.

TEXT 50

SaÅYa ovac )

wTYaJauRNa& vaSaudevSTaQaae¤-a Svk&- æPa& dXaRYaaMaaSa >aUYa" )

AaìaSaYaaMaaSa c >aqTaMaeNa& >aUTva PauNa" SaaEMYavPauMaRhaTMaa )) 50 ))

saïjaya uväca

ity arjunaà väsudevas tathoktvä

svakaà rüpaà darçayäm äsa bhüyaù

äçväsayäm äsa ca bhétam enaà

bhütvä punaù saumya-vapur mahätmä

SYNONYMS

saïjayaù uväca—Saïjaya said; iti—thus; arjunam—unto Arjuna;

väsudevaù—Kåñëa; tathä—in that way; uktvä—speaking; svakam—His own;

rüpam—form; darçayäm äsa—showed; bhüyaù—again; äçväsayäm

äsa—encouraged; ca—also; bhétam—fearful; enam—him; bhütvä—becoming;

punaù—again; saumya-vapuù—the beautiful form; mahä-ätmä—the great one.

TRANSLATION

Saïjaya said to Dhåtaräñöra: The Supreme Personality of Godhead, Kåñëa,

having spoken thus to Arjuna, displayed His real four-armed form and at last

showed His two-armed form, thus encouraging the fearful Arjuna.

PURPORT

When Kåñëa appeared as the son of Vasudeva and Devaké, He first of all

appeared as four-armed Näräyaëa, but when He was requested by His parents,

He transformed Himself into an ordinary child in appearance. Similarly, Kåñëa

knew that Arjuna was not interested in seeing a four-handed form, but since

Arjuna asked to see this four-handed form, Kåñëa also showed him this form

again and then showed Himself in His two-handed form. The word

saumya-vapuù is very significant. Saumya-vapuù is a very beautiful form; it is

known as the most beautiful form. When He was present, everyone was

attracted simply by Kåñëa’s form, and because Kåñëa is the director of the

universe, He just banished the fear of Arjuna, His devotee, and showed him

again His beautiful form of Kåñëa. In the

Brahma-saàhitä

(5.38) it is stated,

premäïjana-cchurita-bhakti-vilocanena: only a person whose eyes are smeared

with the ointment of love can see the beautiful form of Çré Kåñëa.

TEXT 51

AJauRNa ovac )

d*îed& MaaNauz& æPa& Tav SaaEMYa& JaNaadRNa )

wdaNaqMaiSMa Sa&v*ta" SaceTaa" Pa[k*-iTa& GaTa" )) 51 ))

arjuna uväca

dåñövedaà mänuñaà rüpaà

tava saumyaà janärdana

idäném asmi saàvåttaù

sa-cetäù prakåtià gataù

SYNONYMS

arjunaù uväca—Arjuna said; dåñövä—seeing; idam—this; mänuñam—human;

rüpam—form; tava—Your; saumyam—very beautiful; janärdana—O chastiser

of the enemies; idäném—now; asmi—I am; saàvåttaù—settled; sa-cetäù—in

my consciousness; prakåtim—to my own nature; gataù—returned.

TRANSLATION

When Arjuna thus saw Kåñëa in His original form, he said: O Janärdana,

seeing this humanlike form, so very beautiful, I am now composed in mind, and

I am restored to my original nature.

PURPORT

Here the words mänuñaà rüpam clearly indicate the Supreme Personality of

Godhead to be originally two-handed. Those who deride Kåñëa as if He were

an ordinary person are shown here to be ignorant of His divine nature. If

Kåñëa is like an ordinary human being, then how is it possible for Him to show

the universal form and again to show the four-handed Näräyaëa form? So it is

very clearly stated in Bhagavad-gétä that one who thinks that Kåñëa is an

ordinary person and who misguides the reader by claiming that it is the

impersonal Brahman within Kåñëa speaking is doing the greatest injustice.

Kåñëa has actually shown His universal form and His four-handed Viñëu form.

So how can He be an ordinary human being? A pure devotee is not confused

by misguiding commentaries on Bhagavad-gétä because he knows what is what.

The original verses of Bhagavad-gétä are as clear as the sun; they do not require

lamplight from foolish commentators.

TEXT 52

é[q>aGavaNauvac )

SaududRXaRiMad& æPa& d*ívaNaiSa YaNMaMa )

deva APYaSYa æPaSYa iNaTYa& dXaRNak-ax(i+a<a" )) 52 ))

çré-bhagavän uväca

su-durdarçam idaà rüpaà

dåñöavän asi yan mama

devä apy asya rüpasya

nityaà darçana-käìkñiëaù

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

su-durdarçam—very difficult to see; idam—this; rüpam—form; dåñöavän

asi—as you have seen; yat—which; mama—of Mine; deväù—the demigods;

api—also; asya—this; rüpasya—form; nityam—eternally;

darçana-käìkñiëaù—aspiring to see.

TRANSLATION

The Supreme Personality of Godhead said: My dear Arjuna, this form of

Mine you are now seeing is very difficult to behold. Even the demigods are ever

seeking the opportunity to see this form, which is so dear.

PURPORT

In the forty-eighth verse of this chapter Lord Kåñëa concluded revealing

His universal form and informed Arjuna that this form is not possible to be

seen by so many pious activities, sacrifices, etc. Now here the word

su-durdarçam is used, indicating that Kåñëa’s two-handed form is still more

confidential. One may be able to see the universal form of Kåñëa by adding a

little tinge of devotional service to various activities like penances, Vedic study

and philosophical speculation. It may be possible, but without a tinge of bhakti

one cannot see; that has already been explained. Still, beyond that universal

form, the form of Kåñëa with two hands is still more difficult to see, even for

demigods like Brahmä and Lord Çiva. They desire to see Him, and we have

evidence in the Çrémad-Bhägavatam that when He was supposed to be in the

womb of His mother, Devaké, all the demigods from heaven came to see the

marvel of Kåñëa, and they offered nice prayers to the Lord, although He was

not at that time visible to them. They waited to see Him. A foolish person may

deride Him, thinking Him an ordinary person, and may offer respect not to

Him but to the impersonal “something” within Him, but these are all

nonsensical postures. Kåñëa in His two-armed form is actually desired to be

seen by demigods like Brahmä and Çiva.

Bhagavad-gétä

(9.11) it is also confirmed, avajänanti mäà müòhä mänuñéà

tanum äçritaù: He is not visible to the foolish persons who deride Him. Kåñëa’s

body, as confirmed by Brahma-saàhitä and confirmed by Kåñëa Himself in

Bhagavad-gétä, is completely spiritual and full of bliss and eternality. His body

is never like a material body. But for some who make a study of Kåñëa by

reading Bhagavad-gétä or similar Vedic scriptures, Kåñëa is a problem. For one

using a material process, Kåñëa is considered to be a great historical personality

and very learned philosopher, but He is an ordinary man, and even though He

was so powerful He had to accept a material body. Ultimately they think that

the Absolute Truth is impersonal; therefore they think that from His

impersonal feature He assumed a personal feature attached to material nature.

This is a materialistic calculation of the Supreme Lord. Another calculation is

speculative. Those who are in search of knowledge also speculate on Kåñëa and

consider Him to be less important than the universal form of the Supreme.

Thus some think that the universal form of Kåñëa which was manifested to

Arjuna is more important than His personal form. According to them, the

personal form of the Supreme is something imaginary. They believe that in the

ultimate issue, the Absolute Truth is not a person. But the transcendental

process is described in Bhagavad-gétä, Chapter Four: to hear about Kåñëa from

authorities. That is the actual Vedic process, and those who are actually in the

Vedic line hear about Kåñëa from authority, and by repeated hearing about

Him, Kåñëa becomes dear. As we have several times discussed, Kåñëa is covered

by His yoga-mäyä potency. He is not to be seen or revealed to anyone and

everyone. Only by one to whom He reveals Himself can He be seen. This is

confirmed in Vedic literature; for one who is a surrendered soul, the Absolute

Truth can actually be understood. The transcendentalist, by continuous Kåñëa

consciousness and by devotional service to Kåñëa, can have his spiritual eyes

opened and can see Kåñëa by revelation. Such a revelation is not possible even

for the demigods; therefore it is difficult even for the demigods to understand

Kåñëa, and the advanced demigods are always in hope of seeing Kåñëa in His

two-handed form. The conclusion is that although to see the universal form of

Kåñëa is very, very difficult and not possible for anyone and everyone, it is still

more difficult to understand His personal form as Çyämasundara.

TEXT 53

Naah& vedENaR TaPaSaa Na daNaeNa Na ceJYaYaa )

XaKYa Wv&ivDaae d]íu& d*ívaNaiSa Maa& YaQaa )) 53 ))

nähaà vedair na tapasä

na dänena na cejyayä

çakya evaà-vidho drañöuà

dåñöavän asi mäà yathä

SYNONYMS

na—never; aham—I; vedaiù—by study of the Vedas; na—never; tapasä—by

serious penances; na—never; dänena—by charity; na—never; ca—also;

ijyayä—by worship; çakyaù—it is possible; evam-vidhaù—like this;

drañöum—to see; dåñöavän—seeing; asi—you are; mäm—Me; yathä—as.

TRANSLATION

The form you are seeing with your transcendental eyes cannot be understood

simply by studying the Vedas, nor by undergoing serious penances, nor by

charity, nor by worship. It is not by these means that one can see Me as I am.

PURPORT

Kåñëa first appeared before His parents Devaké and Vasudeva in a

four-handed form, and then He transformed Himself into the two-handed

form. This mystery is very difficult to understand for those who are atheists or

who are devoid of devotional service. For scholars who have simply studied

Vedic literature by way of grammatical knowledge or mere academic

qualifications, Kåñëa is not possible to understand. Nor is He to be understood

by persons who officially go to the temple to offer worship. They make their

visit, but they cannot understand Kåñëa as He is. Kåñëa can be understood

only through the path of devotional service, as explained by Kåñëa Himself in

the next verse.

TEXT 54

>a¢-ya TvNaNYaYaa XaKYa AhMaev&ivDaae_JauRNa )

jaTau& d]íu& c TatveNa Pa[veíu& c ParNTaPa )) 54 ))

bhaktyä tv ananyayä çakya

aham evaà-vidho ’rjuna

jïätuà drañöuà ca tattvena

praveñöuà ca parantapa

SYNONYMS

bhaktyä—by devotional service; tu—but; ananyayä—without being mixed

with fruitive activities or speculative knowledge; çakyaù—possible; aham—I;

evam-vidhaù—like this; arjuna—O Arjuna; jïätum—to know; drañöum—to

see; ca—and; tattvena—in fact; praveñöum—to enter into; ca—also;

parantapa—O mighty-armed one.

TRANSLATION

My dear Arjuna, only by undivided devotional service can I be understood as

I am, standing before you, and can thus be seen directly. Only in this way can

you enter into the mysteries of My understanding.

PURPORT

Kåñëa can be understood only by the process of undivided devotional

service. He explicitly explains this in this verse so that unauthorized

commentators, who try to understand Bhagavad-gétä by the speculative process,

will know that they are simply wasting their time. No one can understand

Kåñëa or how He came from parents in a four-handed form and at once

changed Himself into a two-handed form. These things are very difficult to

understand by study of the Vedas or by philosophical speculation. Therefore it

is clearly stated here that no one can see Him or enter into understanding of

these matters. Those who, however, are very experienced students of Vedic

literature can learn about Him from the Vedic literature in so many ways.

There are so many rules and regulations, and if one at all wants to understand

Kåñëa, he must follow the regulative principles described in the authoritative

literature. One can perform penance in accordance with those principles. For

example, to undergo serious penances one may observe fasting on Janmäñöamé,

the day on which Kåñëa appeared, and on the two days of Ekädaçé (the

eleventh day after the new moon and the eleventh day after the full moon).

As far as charity is concerned, it is plain that charity should be given to the

devotees of Kåñëa who are engaged in His devotional service to spread the

Kåñëa philosophy, or Kåñëa consciousness, throughout the world. Kåñëa

consciousness is a benediction to humanity. Lord Caitanya was appreciated by

Rüpa Gosvämé as the most munificent man of charity because love of Kåñëa,

which is very difficult to achieve, was distributed freely by Him. So if one gives

some amount of his money to persons involved in distributing Kåñëa

consciousness, that charity, given to spread Kåñëa consciousness, is the greatest

charity in the world. And if one worships as prescribed in the temple (in the

temples in India there is always some statue, usually of Viñëu or Kåñëa), that is

a chance to progress by offering worship and respect to the Supreme

Personality of Godhead. For the beginners in devotional service to the Lord,

temple worship is essential, and this is confirmed in the Vedic literature

(

Çvetäçvatara Upaniñad

6.23):

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

[ÇU 6.23(881)]

One who has unflinching devotion for the Supreme Lord and is directed by

the spiritual master, in whom he has similar unflinching faith, can see the

Supreme Personality of Godhead by revelation. One cannot understand Kåñëa

by mental speculation. For one who does not take personal training under the

guidance of a bona fide spiritual master, it is impossible to even begin to

understand Kåñëa. The word tu is specifically used here to indicate that no

other process can be used, can be recommended, or can be successful in

understanding Kåñëa.

The personal forms of Kåñëa, the two-handed form and the four-handed,

are completely different from the temporary universal form shown to Arjuna.

The four-handed form of Näräyaëa and the two-handed form of Kåñëa are

eternal and transcendental, whereas the universal form exhibited to Arjuna is

temporary. The very word sudurdarçam, meaning “difficult to see,” suggests

that no one had seen that universal form. It also suggests that amongst the

devotees there was no necessity of showing it. That form was exhibited by

Kåñëa at the request of Arjuna so that in the future, when one represents

himself as an incarnation of God, people can ask to see his universal form.

The word na, used repeatedly in the previous verse, indicates that one

should not be very much proud of such credentials as an academic education in

Vedic literature. One must take to the devotional service of Kåñëa. Only then

can one attempt to write commentaries on Bhagavad-gétä.

Kåñëa changes from the universal form to the four-handed form of

Näräyaëa and then to His own natural form of two hands. This indicates that

the four-handed forms and other forms mentioned in Vedic literature are all

emanations of the original two-handed Kåñëa. He is the origin of all

emanations. Kåñëa is distinct even from these forms, what to speak of the

impersonal conception. As far as the four-handed forms of Kåñëa are

concerned, it is stated clearly that even the most identical four-handed form of

Kåñëa (which is known as Mahä-Viñëu, who is lying on the cosmic ocean and

from whose breathing so many innumerable universes are passing out and

entering) is also an expansion of the Supreme Lord. As stated in the

Brahma-saàhitä

(5.48),

yasyaika-niçvasita-kälam athävalambya

jévanti loma-vila-jä jagad-aëòa-näthäù

viñëur mahän sa iha yasya kalä-viçeño

govindam ädi-puruñaà tam ahaà bhajämi

“The Mahä-Viñëu, into whom all the innumerable universes enter and from

whom they come forth again simply by His breathing process, is a plenary

expansion of Kåñëa. Therefore I worship Govinda, Kåñëa, the cause of all

causes.” Therefore one should conclusively worship the personal form of Kåñëa

as the Supreme Personality of Godhead who has eternal bliss and knowledge.

He is the source of all forms of Viñëu, He is the source of all forms of

incarnation, and He is the original Supreme Personality, as confirmed in

Bhagavad-gétä.

In the Vedic literature (

Gopäla-täpané Upaniñad

1.1) the following statement

appears:

sac-cid-änanda-rüpäya

kåñëäyäkliñöa-käriëe

namo vedänta-vedyäya

gurave buddhi-säkñiëe

“I offer my respectful obeisances unto Kåñëa, who has a transcendental

form of bliss, eternity and knowledge. I offer my respect to Him, because

understanding Him means understanding the Vedas and He is therefore the

supreme spiritual master.” Then it is said, kåñëo vai paramaà daivatam: “Kåñëa

is the Supreme Personality of Godhead.” (

Gopäla-täpané Upaniñad

1.3) Eko vaçé

sarva-gaù kåñëa éòyaù: “That one Kåñëa is the Supreme Personality of

Godhead, and He is worshipable.” Eko ’pi san bahudhä yo ’vabhäti: “Kåñëa is

one, but He is manifested in unlimited forms and expanded incarnations.”

(

Gopäla-täpané Upaniñad

1.21)

The

Brahma-saàhitä

(5.1) says,

éçvaraù paramaù kåñëaù

sac-cid-änanda-vigrahaù

anädir ädir govindaù

sarva-käraëa-käraëam

“The Supreme Personality of Godhead is Kåñëa, who has a body of eternity,

knowledge and bliss. He has no beginning, for He is the beginning of

everything. He is the cause of all causes.”

Elsewhere it is said, yaträvatérëaà kåñëäkhyaà paraà brahma naräkåti: “The

Supreme Absolute Truth is a person, His name is Kåñëa, and He sometimes

descends on this earth.” Similarly, in the Çrémad-Bhägavatam we find a

description of all kinds of incarnations of the Supreme Personality of

Godhead, and in this list the name of Kåñëa also appears. But then it is said

that this Kåñëa is not an incarnation of God but is the original Supreme

Personality of Godhead Himself (ete cäàça-kaläù puàsaù kåñëas tu bhagavän

svayam).

Similarly, in Bhagavad-gétä the Lord says, mattaù parataraà nänyat: “There

is nothing superior to My form as the Personality of Godhead Kåñëa.” He also

says elsewhere in Bhagavad-gétä, aham ädir hi devänäm: “I am the origin of all

the demigods.” And after understanding Bhagavad-gétä from Kåñëa, Arjuna

also confirms this in the following words: paraà brahma paraà dhäma

pavitram-paramaà bhavän, “I now fully understand that You are the Supreme

Personality of Godhead, the Absolute Truth, and that You are the refuge of

everything.” Therefore the universal form which Kåñëa showed to Arjuna is

not the original form of God. The original is the Kåñëa form. The universal

form, with its thousands and thousands of heads and hands, is manifest just to

draw the attention of those who have no love for God. It is not God’s original

form.

The universal form is not attractive for pure devotees, who are in love with

the Lord in different transcendental relationships. The Supreme Godhead

exchanges transcendental love in His original form of Kåñëa. Therefore to

Arjuna, who was so intimately related with Kåñëa in friendship, this form of

the universal manifestation was not pleasing; rather, it was fearful. Arjuna,

who was a constant companion of Kåñëa’s, must have had transcendental eyes;

he was not an ordinary man. Therefore he was not captivated by the universal

form. This form may seem wonderful to persons who are involved in elevating

themselves by fruitive activities, but to persons who are engaged in devotional

service the two-handed form of Kåñëa is the most dear.

TEXT 55

MaTk-MaRk*-NMaTParMaae MaÙ¢-" Sa®viJaRTa" )

iNavŒr" SavR>aUTaezu Ya" Sa MaaMaeiTa Paa<@v )) 55 ))

mat-karma-kån mat-paramo

mad-bhaktaù saìga-varjitaù

nirvairaù sarva-bhüteñu

yaù sa mäm eti päëòava

SYNONYMS

mat-karma-kåt—engaged in doing My work; mat-paramaù—considering Me

the Supreme; mat-bhaktaù—engaged in My devotional service;

saìga-varjitaù—freed from the contamination of fruitive activities and mental

speculation; nirvairaù—without an enemy; sarva-bhüteñu—among all living

entities; yaù—one who; saù—he; mäm—unto Me; eti—comes; päëòava—O

son of Päëòu.

TRANSLATION

My dear Arjuna, he who engages in My pure devotional service, free from

the contaminations of fruitive activities and mental speculation, he who works

for Me, who makes Me the supreme goal of his life, and who is friendly to every

living being—he certainly comes to Me.

PURPORT

Anyone who wants to approach the supreme of all the Personalities of

Godhead, on the Kåñëaloka planet in the spiritual sky, and be intimately

connected with the Supreme Personality, Kåñëa, must take this formula, as

stated by the Supreme Himself. Therefore, this verse is considered to be the

essence of Bhagavad-gétä. The Bhagavad-gétä is a book directed to the

conditioned souls, who are engaged in the material world with the purpose of

lording it over nature and who do not know of the real, spiritual life. The

Bhagavad-gétä is meant to show how one can understand his spiritual existence

and his eternal relationship with the supreme spiritual personality and to

teach one how to go back home, back to Godhead. Now here is the verse which

clearly explains the process by which one can attain success in his spiritual

activity: devotional service.

As far as work is concerned, one should transfer his energy entirely to

Kåñëa conscious activities. As stated in the

Bhakti-rasämåta-sindhu

(2.255),

anäsaktasya viñayän

yathärham upayuïjataù

nirbandhaù kåñëa-sambandhe

yuktaà vairägyam ucyate

No work should be done by any man except in relationship to Kåñëa. This is

called kåñëa-karma. One may be engaged in various activities, but one should

not be attached to the result of his work; the result should be done only for

Him. For example, one may be engaged in business, but to transform that

activity into Kåñëa consciousness, one has to do business for Kåñëa. If Kåñëa is

the proprietor of the business, then Kåñëa should enjoy the profit of the

business. If a businessman is in possession of thousands and thousands of

dollars, and if he has to offer all this to Kåñëa, he can do it. This is work for

Kåñëa. Instead of constructing a big building for his sense gratification, he can

construct a nice temple for Kåñëa, and he can install the Deity of Kåñëa and

arrange for the Deity’s service, as is outlined in the authorized books of

devotional service. This is all kåñëa-karma. One should not be attached to the

result of his work, but the result should be offered to Kåñëa, and one should

accept as prasädam the remnants of offerings to Kåñëa. If one constructs a very

big building for Kåñëa and installs the Deity of Kåñëa, one is not prohibited

from living there, but it is understood that the proprietor of the building is

Kåñëa. That is called Kåñëa consciousness. If, however, one is not able to

construct a temple for Kåñëa, one can engage himself in cleansing the temple

of Kåñëa; that is also kåñëa-karma. One can cultivate a garden. Anyone who

has land—in India, at least, any poor man has a certain amount of land—can

utilize that for Kåñëa by growing flowers to offer Him. One can sow tulasé

plants, because tulasé leaves are very important and Kåñëa has recommended

this in Bhagavad-gétä. Patraà puñpaà phalaà toyam. Kåñëa desires that one

offer Him either a leaf, or a flower, or fruit, or a little water—and by such an

offering He is satisfied. This leaf especially refers to the tulasé. So one can sow

tulasé and pour water on the plant. Thus, even the poorest man can engage in

the service of Kåñëa. These are some of the examples of how one can engage in

working for Kåñëa.

The word mat-paramaù refers to one who considers the association of Kåñëa

in His supreme abode to be the highest perfection of life. Such a person does

not wish to be elevated to the higher planets such as the moon or sun or

heavenly planets, or even the highest planet of this universe, Brahmaloka. He

has no attraction for that. He is only attracted to being transferred to the

spiritual sky. And even in the spiritual sky he is not satisfied with merging into

the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual

planet, namely Kåñëaloka, Goloka Våndävana. He has full knowledge of that

planet, and therefore he is not interested in any other. As indicated by the

word mad-bhaktaù, he fully engages in devotional service, specifically in the

nine processes of devotional engagement: hearing, chanting, remembering,

worshiping, serving the lotus feet of the Lord, offering prayers, carrying out

the orders of the Lord, making friends with Him, and surrendering everything

to Him. One can engage in all nine devotional processes, or eight, or seven, or

at least in one, and that will surely make one perfect.

The term saìga-varjitaù is very significant. One should disassociate himself

from persons who are against Kåñëa. Not only are the atheistic persons against

Kåñëa, but so also are those who are attracted to fruitive activities and mental

speculation. Therefore the pure form of devotional service is described in

Bhakti-rasämåta-sindhu

(1.1.11) as follows:

anyäbhiläñitä-çünyaà

jïäna-karmädy-anävåtam

änukülyena kåñëänu-

çélanaà bhaktir uttamä

[Madhya 19.167]

In this verse Çréla Rüpa Gosvämé clearly states that if anyone wants to

execute unalloyed devotional service, he must be freed from all kinds of

material contamination. He must be freed from the association of persons who

are addicted to fruitive activities and mental speculation. When, freed from

such unwanted association and from the contamination of material desires,

one favorably cultivates knowledge of Kåñëa, that is called pure devotional

service. Änukülyasya saìkalpaù prätikülyasya varjanam (

Hari-bhakti-viläsa

11.676). One should think of Kåñëa and act for Kåñëa favorably, not

unfavorably. Kaàsa was an enemy of Kåñëa’s. From the very beginning of

Kåñëa’s birth, Kaàsa planned in so many ways to kill Him, and because he was

always unsuccessful, he was always thinking of Kåñëa. Thus while working,

while eating and while sleeping, he was always Kåñëa conscious in every

respect, but that Kåñëa consciousness was not favorable, and therefore in spite

of his always thinking of Kåñëa twenty-four hours a day, he was considered a

demon, and Kåñëa at last killed him. Of course anyone who is killed by Kåñëa

attains salvation immediately, but that is not the aim of the pure devotee. The

pure devotee does not even want salvation. He does not want to be transferred

even to the highest planet, Goloka Våndävana. His only objective is to serve

Kåñëa wherever he may be.

A devotee of Kåñëa is friendly to everyone. Therefore it is said here that he

has no enemy (nirvairaù). How is this? A devotee situated in Kåñëa

consciousness knows that only devotional service to Kåñëa can relieve a person

from all the problems of life. He has personal experience of this, and therefore

he wants to introduce this system, Kåñëa consciousness, into human society.

There are many examples in history of devotees of the Lord who risked their

lives for the spreading of God consciousness. The favorite example is Lord

Jesus Christ. He was crucified by the nondevotees, but he sacrificed his life for

spreading God consciousness. Of course, it would be superficial to understand

that he was killed. Similarly, in India also there are many examples, such as

Öhäkura Haridäsa and Prahläda Mahäräja. Why such risk? Because they

wanted to spread Kåñëa consciousness, and it is difficult. A Kåñëa conscious

person knows that if a man is suffering it is due to his forgetfulness of his

eternal relationship with Kåñëa. Therefore, the highest benefit one can render

to human society is relieving one’s neighbor from all material problems. In

such a way, a pure devotee is engaged in the service of the Lord. Now, we can

imagine how merciful Kåñëa is to those engaged in His service, risking

everything for Him. Therefore it is certain that such persons must reach the

supreme planet after leaving the body.

In summary, the universal form of Kåñëa, which is a temporary

manifestation, and the form of time which devours everything, and even the

form of Viñëu, four-handed, have all been exhibited by Kåñëa. Thus Kåñëa is

the origin of all these manifestations. It is not that Kåñëa is a manifestation of

the original viçva-rüpa, or Viñëu. Kåñëa is the origin of all forms. There are

hundreds and thousands of Viñëus, but for a devotee no form of Kåñëa is

important but the original form, two-handed Çyämasundara. In the

Brahma-saàhitä it is stated that those who are attached to the Çyämasundara

form of Kåñëa in love and devotion can see Him always within the heart and

cannot see anything else. One should understand, therefore, that the purport

of this Eleventh Chapter is that the form of Kåñëa is essential and supreme.

Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the Çrémad

Bhagavad-gétä in the matter of the Universal Form.

- CHAPTER 12 -

Devotional Service

TEXT 1

AJauRNa ovac )

Wv& SaTaTaYau¢-a Yae >a¢-aSTva& PaYauRPaaSaTae )

Yae caPYa+arMaVYa¢&- Taeza& ke- YaaeGaivtaMaa" )) 1 ))

arjuna uväca

evaà satata-yuktä ye

bhaktäs tväà paryupäsate

ye cäpy akñaram avyaktaà

teñäà ke yoga-vittamäù

SYNONYMS

arjunaù uväca—Arjuna said; evam—thus; satata—always; yuktäù—engaged;

ye—those who; bhaktäù—devotees; tväm—You; paryupäsate—properly

worship; ye—those who; ca—also; api—again; akñaram—beyond the senses;

avyaktam—the unmanifested; teñäm—of them; ke—who; yoga-vit-tamäù—the

most perfect in knowledge of yoga.

TRANSLATION

Arjuna inquired: Which are considered to be more perfect, those who are

always properly engaged in Your devotional service or those who worship the

impersonal Brahman, the unmanifested?

PURPORT

Kåñëa has now explained about the personal, the impersonal and the

universal and has described all kinds of devotees and yogés. Generally, the

transcendentalists can be divided into two classes. One is the impersonalist,

and the other is the personalist. The personalist devotee engages himself with

all energy in the service of the Supreme Lord. The impersonalist also engages

himself, not directly in the service of Kåñëa but in meditation on the

impersonal Brahman, the unmanifested.

We find in this chapter that of the different processes for realization of the

Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all

desires to have the association of the Supreme Personality of Godhead, then

he must take to devotional service.

Those who worship the Supreme Lord directly by devotional service are

called personalists. Those who engage themselves in meditation on the

impersonal Brahman are called impersonalists. Arjuna is here questioning

which position is better. There are different ways to realize the Absolute

Truth, but Kåñëa indicates in this chapter that bhakti-yoga, or devotional

service to Him, is the highest of all. It is the most direct, and it is the easiest

means for association with the Godhead.

In the Second Chapter of Bhagavad-gétä, the Supreme Lord explained that

a living entity is not the material body; he is a spiritual spark. And the

Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the

living entity as being part and parcel of the supreme whole and recommended

that he transfer his attention fully to the whole. Then again in the Eighth

Chapter it was said that anyone who thinks of Kåñëa at the time of quitting his

body is at once transferred to the spiritual sky, to the abode of Kåñëa. And at

the end of the Sixth Chapter the Lord clearly said that of all yogés, one who

always thinks of Kåñëa within himself is considered the most perfect. So in

practically every chapter the conclusion has been that one should be attached

to the personal form of Kåñëa, for that is the highest spiritual realization.

Nevertheless, there are those who are not attached to the personal form of

Kåñëa. They are so firmly detached that even in the preparation of

commentaries to Bhagavad-gétä they want to distract other people from Kåñëa

and transfer all devotion to the impersonal brahmajyoti. They prefer to

meditate on the impersonal form of the Absolute Truth, which is beyond the

reach of the senses and is not manifest.

And so, factually, there are two classes of transcendentalists. Now Arjuna is

trying to settle the question of which process is easier and which of the classes

is most perfect. In other words, he is clarifying his own position because he is

attached to the personal form of Kåñëa. He is not attached to the impersonal

Brahman. He wants to know whether his position is secure. The impersonal

manifestation, either in this material world or in the spiritual world of the

Supreme Lord, is a problem for meditation. Actually, one cannot perfectly

conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna

wants to say, “What is the use of such a waste of time?” Arjuna experienced in

the Eleventh Chapter that to be attached to the personal form of Kåñëa is best

because he could thus understand all other forms at the same time and there

was no disturbance to his love for Kåñëa. This important question asked of

Kåñëa by Arjuna will clarify the distinction between the impersonal and

personal conceptions of the Absolute Truth.

TEXT 2

é[q>aGavaNauvac )

MaYYaaveXYa MaNaae Yae Maa& iNaTYaYau¢-a oPaaSaTae )

é[ÖYaa ParYaaePaeTaaSTae Mae Yau¢-TaMaa MaTaa" )) 2 ))

çré-bhagavän uväca

mayy äveçya mano ye mäà

nitya-yuktä upäsate

çraddhayä parayopetäs

te me yuktatamä matäù

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; mayi—upon

Me; äveçya—fixing; manaù—the mind; ye—those who; mäm—Me;

nitya—always; yuktäù—engaged; upäsate—worship; çraddhayä—with faith;

parayä—transcendental; upetäù—endowed; te—they; me—by Me;

yukta-tamäù—most perfect in yoga; matäù—are considered.

TRANSLATION

The Supreme Personality of Godhead said: Those who fix their minds on

My personal form and are always engaged in worshiping Me with great and

transcendental faith are considered by Me to be most perfect.

PURPORT

In answer to Arjuna’s question, Kåñëa clearly says that he who concentrates

upon His personal form and who worships Him with faith and devotion is to be

considered most perfect in yoga. For one in such Kåñëa consciousness there are

no material activities, because everything is done for Kåñëa. A pure devotee is

constantly engaged. Sometimes he chants, sometimes he hears or reads books

about Kåñëa, or sometimes he cooks prasädam or goes to the marketplace to

purchase something for Kåñëa, or sometimes he washes the temple or the

dishes—whatever he does, he does not let a single moment pass without

devoting his activities to Kåñëa. Such action is in full samädhi.

TEXTS 3–4

Yae Tv+arMaiNadeRXYaMaVYa¢&- PaYauRPaaSaTae )

SavR}aGaMaicNTYa& c kU-$=SQaMacl&/ Da]uvMa( )) 3 ))

SaiàYaMYaeiNd]YaGa]aMa& SavR}a SaMabuÖYa" )

Tae Pa[aPanuviNTa MaaMaev SavR>aUTaihTae rTaa" )) 4 ))

ye tv akñaram anirdeçyam

avyaktaà paryupäsate

sarvatra-gam acintyaà ca

küöa-stham acalaà dhruvam

sanniyamyendriya-grämaà

sarvatra sama-buddhayaù

te präpnuvanti mäm eva

sarva-bhüta-hite ratäù

SYNONYMS

ye—those who; tu—but; akñaram—that which is beyond the perception of the

senses; anirdeçyam—indefinite; avyaktam—unmanifested;

paryupäsate—completely engage in worshiping; sarvatra-gam—all-pervading;

acintyam—inconceivable; ca—also; küöa-stham—unchanging;

acalam—immovable; dhruvam—fixed; sanniyamya—controlling;

indriya-grämam—all the senses; sarvatra—everywhere;

sama-buddhayaù—equally disposed; te—they; präpnuvanti—achieve;

mäm—Me; eva—certainly; sarva-bhüta-hite—for the welfare of all living

entities; ratäù—engaged.

TRANSLATION

But those who fully worship the unmanifested, that which lies beyond the

perception of the senses, the all-pervading, inconceivable, unchanging, fixed and

immovable—the impersonal conception of the Absolute Truth—by controlling

the various senses and being equally disposed to everyone, such persons,

engaged in the welfare of all, at last achieve Me.

PURPORT

Those who do not directly worship the Supreme Godhead, Kåñëa, but who

attempt to achieve the same goal by an indirect process, also ultimately

achieve the same goal, Çré Kåñëa. “After many births the man of wisdom seeks

refuge in Me, knowing that Väsudeva is all.” When a person comes to full

knowledge after many births, he surrenders unto Lord Kåñëa. If one

approaches the Godhead by the method mentioned in this verse, he has to

control the senses, render service to everyone and engage in the welfare of all

beings. It is inferred that one has to approach Lord Kåñëa, otherwise there is

no perfect realization. Often there is much penance involved before one fully

surrenders unto Him.

In order to perceive the Supersoul within the individual soul, one has to

cease the sensual activities of seeing, hearing, tasting, working, etc. Then one

comes to understand that the Supreme Soul is present everywhere. Realizing

this, one envies no living entity—he sees no difference between man and

animal because he sees soul only, not the outer covering. But for the common

man, this method of impersonal realization is very difficult.

TEXT 5

©e-Xaae_iDak-TarSTaezaMaVYa¢-aSa¢-ceTaSaaMa( )

AVYa¢-a ih GaiTaduR"%& dehviÙrvaPYaTae )) 5 ))

kleço ’dhikataras teñäm

avyaktäsakta-cetasäm

avyaktä hi gatir duùkhaà

dehavadbhir aväpyate

SYNONYMS

kleçaù—trouble; adhika-taraù—very much; teñäm—of them; avyakta—to the

unmanifested; äsakta—attached; cetasäm—of those whose minds;

avyaktä—toward the unmanifested; hi—certainly; gatiù—progress;

duùkham—with trouble; deha-vadbhiù—by the embodied; aväpyate—is

achieved.

TRANSLATION

For those whose minds are attached to the unmanifested, impersonal feature

of the Supreme, advancement is very troublesome. To make progress in that

discipline is always difficult for those who are embodied.

PURPORT

The group of transcendentalists who follow the path of the inconceivable,

unmanifested, impersonal feature of the Supreme Lord are called jïäna-yogés,

and persons who are in full Kåñëa consciousness, engaged in devotional service

to the Lord, are called bhakti-yogés. Now, here the difference between

jïäna-yoga and bhakti-yoga is definitely expressed. The process of jïäna-yoga,

although ultimately bringing one to the same goal, is very troublesome,

whereas the path of bhakti-yoga, the process of being in direct service to the

Supreme Personality of Godhead, is easier and is natural for the embodied

soul. The individual soul is embodied since time immemorial. It is very difficult

for him to simply theoretically understand that he is not the body. Therefore,

the bhakti-yogé accepts the Deity of Kåñëa as worshipable because there is some

bodily conception fixed in the mind, which can thus be applied. Of course,

worship of the Supreme Personality of Godhead in His form within the temple

is not idol worship. There is evidence in the Vedic literature that worship may

be saguëa and nirguëa—of the Supreme possessing or not possessing attributes.

Worship of the Deity in the temple is saguëa worship, for the Lord is

represented by material qualities. But the form of the Lord, though represented

by material qualities such as stone, wood or oil paint, is not actually material.

That is the absolute nature of the Supreme Lord.

A crude example may be given here. We may find some mailboxes on the

street, and if we post our letters in those boxes, they will naturally go to their

destination without difficulty. But any old box, or an imitation which we may

find somewhere but which is not authorized by the post office, will not do the

work. Similarly, God has an authorized representation in the Deity form,

which is called arcä-vigraha. This arcä-vigraha is an incarnation of the

Supreme Lord. God will accept service through that form. The Lord is

omnipotent, all-powerful; therefore, by His incarnation as arcä-vigraha He can

accept the services of the devotee, just to make it convenient for the man in

conditioned life.

So for a devotee there is no difficulty in approaching the Supreme

immediately and directly, but for those who are following the impersonal way

to spiritual realization the path is difficult. They have to understand the

unmanifested representation of the Supreme through such Vedic literatures as

the Upaniñads, and they have to learn the language, understand the

nonperceptual feelings, and realize all these processes. This is not very easy for

a common man. A person in Kåñëa consciousness, engaged in devotional

service, simply by the guidance of the bona fide spiritual master, simply by

offering regulative obeisances unto the Deity, simply by hearing the glories of

the Lord, and simply by eating the remnants of foodstuffs offered to the Lord,

realizes the Supreme Personality of Godhead very easily. There is no doubt

that the impersonalists are unnecessarily taking a troublesome path with the

risk of not realizing the Absolute Truth at the ultimate end. But the

personalist, without any risk, trouble or difficulty, approaches the Supreme

Personality directly. A similar passage appears in Çrémad-Bhägavatam. It is

stated there that if one ultimately has to surrender unto the Supreme

Personality of Godhead (this surrendering process is called bhakti), but instead

takes the trouble to understand what is Brahman and what is not Brahman

and spends his whole life in that way, the result is simply troublesome.

Therefore it is advised here that one should not take up this troublesome path

of self-realization, because there is uncertainty in the ultimate result.

A living entity is eternally an individual soul, and if he wants to merge into

the spiritual whole, he may accomplish the realization of the eternal and

knowledgeable aspects of his original nature, but the blissful portion is not

realized. By the grace of some devotee, such a transcendentalist, highly learned

in the process of jïäna-yoga, may come to the point of bhakti-yoga, or

devotional service. At that time, long practice in impersonalism also becomes a

source of trouble, because he cannot give up the idea. Therefore an embodied

soul is always in difficulty with the unmanifest, both at the time of practice

and at the time of realization. Every living soul is partially independent, and

one should know for certain that this unmanifested realization is against the

nature of his spiritual blissful self. One should not take up this process. For

every individual living entity the process of Kåñëa consciousness, which entails

full engagement in devotional service, is the best way. If one wants to ignore

this devotional service, there is the danger of turning to atheism. Thus the

process of centering attention on the unmanifested, the inconceivable, which

is beyond the approach of the senses, as already expressed in this verse, should

never be encouraged at any time, especially in this age. It is not advised by

Lord Kåñëa.

TEXTS 6–7

Yae Tau SavaRi<a k-MaaRi<a MaiYa SaNNYaSYa MaTPara" )

ANaNYaeNaEv YaaeGaeNa Maa& DYaaYaNTa oPaaSaTae )) 6 ))

TaezaMah& SaMauÖTaaR Ma*TYauSa&SaarSaaGaraTa( )

>avaiMa Na icraTPaaQaR MaYYaaveiXaTaceTaSaaMa( )) 7 ))

ye tu sarväëi karmäëi

mayi sannyasya mat-paräù

ananyenaiva yogena

mäà dhyäyanta upäsate

teñäm ahaà samuddhartä

måtyu-saàsära-sägarät

bhavämi na cirät pärtha

mayy äveçita-cetasäm

SYNONYMS

ye—those who; tu—but; sarväëi—all; karmäëi—activities; mayi—unto Me;

sannyasya—giving up; mat-paräù—being attached to Me; ananyena—without

division; eva—certainly; yogena—by practice of such bhakti-yoga; mäm—upon

Me; dhyäyantaù—meditating; upäsate—worship; teñäm—of them; aham—I;

samuddhartä—the deliverer; måtyu—of death; saàsära—in material existence;

sägarät—from the ocean; bhavämi—I become; na—not; cirät—after a long

time; pärtha—O son of Påthä; mayi—upon Me; äveçita—fixed; cetasäm—of

those whose minds.

TRANSLATION

But those who worship Me, giving up all their activities unto Me and being

devoted to Me without deviation, engaged in devotional service and always

meditating upon Me, having fixed their minds upon Me, O son of Påthä—for

them I am the swift deliverer from the ocean of birth and death.

PURPORT

It is explicitly stated here that the devotees are very fortunate to be

delivered very soon from material existence by the Lord. In pure devotional

service one comes to the realization that God is great and that the individual

soul is subordinate to Him. His duty is to render service to the Lord—and if he

does not, then he will render service to mäyä.

As stated before, the Supreme Lord can be appreciated only by devotional

service. Therefore, one should be fully devoted. One should fix his mind fully

on Kåñëa in order to achieve Him. One should work only for Kåñëa. It does not

matter in what kind of work one engages, but that work should be done only

for Kåñëa. That is the standard of devotional service. The devotee does not

desire any achievement other than pleasing the Supreme Personality of

Godhead. His life’s mission is to please Kåñëa, and he can sacrifice everything

for Kåñëa’s satisfaction, just as Arjuna did in the Battle of Kurukñetra. The

process is very simple: one can devote himself in his occupation and engage at

the same time in chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/

Hare Räma, Hare Räma, Räma Räma, Hare Hare. Such transcendental

chanting attracts the devotee to the Personality of Godhead.

The Supreme Lord herein promises that without delay He will deliver a

pure devotee thus engaged from the ocean of material existence. Those who

are advanced in yoga practice can willfully transfer the soul to whatever planet

they like by the yoga process, and others take the opportunity in various ways,

but as far as the devotee is concerned, it is clearly stated here that the Lord

Himself takes him. The devotee does not need to wait to become very

experienced in order to transfer himself to the spiritual sky.

In the Varäha Puräëa this verse appears:

nayämi paramaà sthänam

arcir-ädi-gatià vinä

garuòa-skandham äropya

yatheccham aniväritaù

The purport of this verse is that a devotee does not need to practice

añöäìga-yoga in order to transfer his soul to the spiritual planets. The

responsibility is taken by the Supreme Lord Himself. He clearly states here

that He Himself becomes the deliverer. A child is completely cared for by his

parents, and thus his position is secure. Similarly, a devotee does not need to

endeavor to transfer himself by yoga practice to other planets. Rather, the

Supreme Lord, by His great mercy, comes at once, riding on His bird carrier

Garuòa, and at once delivers the devotee from material existence. Although a

man who has fallen in the ocean may struggle very hard and may be very

expert in swimming, he cannot save himself. But if someone comes and picks

him up from the water, then he is easily rescued. Similarly, the Lord picks up

the devotee from this material existence. One simply has to practice the easy

process of Kåñëa consciousness and fully engage himself in devotional service.

Any intelligent man should always prefer the process of devotional service to

all other paths. In the Näräyaëéya this is confirmed as follows:

yä vai sädhana-sampattiù

puruñärtha-catuñöaye

tayä vinä tad äpnoti

naro näräyaëäçrayaù

The purport of this verse is that one should not engage in the different

processes of fruitive activity or cultivate knowledge by the mental speculative

process. One who is devoted to the Supreme Personality can attain all the

benefits derived from other yogic processes, speculation, rituals, sacrifices,

charities, etc. That is the specific benediction of devotional service.

Simply by chanting the holy name of Kåñëa—Hare Kåñëa, Hare Kåñëa,

Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare—a

devotee of the Lord can approach the supreme destination easily and happily,

but this destination cannot be approached by any other process of religion.

The conclusion of Bhagavad-gétä is stated in the Eighteenth Chapter:

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

[Bg. 18.66]

One should give up all other processes of self-realization and simply execute

devotional service in Kåñëa consciousness. That will enable one to reach the

highest perfection of life. There is no need for one to consider the sinful

actions of his past life, because the Supreme Lord fully takes charge of him.

Therefore one should not futilely try to deliver himself in spiritual realization.

Let everyone take shelter of the supreme omnipotent Godhead, Kåñëa. That is

the highest perfection of life.

TEXT 8

MaYYaev MaNa AaDaTSv MaiYa buiÖ& iNaveXaYa )

iNaviSaZYaiSa MaYYaev ATa Oß| Na Sa&XaYa" )) 8 ))

mayy eva mana ädhatsva

mayi buddhià niveçaya

nivasiñyasi mayy eva

ata ürdhvaà na saàçayaù

SYNONYMS

mayi—upon Me; eva—certainly; manaù—mind; ädhatsva—fix; mayi—upon

Me; buddhim—intelligence; niveçaya—apply; nivasiñyasi—you will live;

mayi—in Me; eva—certainly; ataù ürdhvam—thereafter; na—never;

saàçayaù—doubt.

TRANSLATION

Just fix your mind upon Me, the Supreme Personality of Godhead, and

engage all your intelligence in Me. Thus you will live in Me always, without a

doubt.

PURPORT

One who is engaged in Lord Kåñëa’s devotional service lives in a direct

relationship with the Supreme Lord, so there is no doubt that his position is

transcendental from the very beginning. A devotee does not live on the

material plane—he lives in Kåñëa. The holy name of the Lord and the Lord

are nondifferent; therefore when a devotee chants Hare Kåñëa, Kåñëa and His

internal potency are dancing on the tongue of the devotee. When he offers

Kåñëa food, Kåñëa directly accepts these eatables, and the devotee becomes

Kåñëa-ized by eating the remnants. One who does not engage in such service

cannot understand how this is so, although this is a process recommended in

the Bhagavad-gétä and in other Vedic literatures.

TEXT 9

AQa icta& SaMaaDaaTau& Na Xa¥-aeiz MaiYa iSQarMa( )

A>YaaSaYaaeGaeNa TaTaae MaaiMaC^aáu& DaNaÅYa )) 9 ))

atha cittaà samädhätuà

na çaknoñi mayi sthiram

abhyäsa-yogena tato

mäm icchäptuà dhanaïjaya

SYNONYMS

atha—if, therefore; cittam—mind; samädhätum—to fix; na—not;

çaknoñi—you are able; mayi—upon Me; sthiram—steadily; abhyäsa-yogena—by

the practice of devotional service; tataù—then; mäm—Me; icchä—desire;

äptum—to get; dhanam-jaya—O winner of wealth, Arjuna.

TRANSLATION

My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me

without deviation, then follow the regulative principles of bhakti-yoga. In this

way develop a desire to attain Me.

PURPORT

In this verse, two different processes of bhakti-yoga are indicated. The first

applies to one who has actually developed an attachment for Kåñëa, the

Supreme Personality of Godhead, by transcendental love. And the other is for

one who has not developed an attachment for the Supreme Person by

transcendental love. For this second class there are different prescribed rules

and regulations one can follow to be ultimately elevated to the stage of

attachment to Kåñëa.

Bhakti-yoga is the purification of the senses. At the present moment in

material existence the senses are always impure, being engaged in sense

gratification. But by the practice of bhakti-yoga these senses can become

purified, and in the purified state they come directly in contact with the

Supreme Lord. In this material existence, I may be engaged in some service to

some master, but I don’t really lovingly serve my master. I simply serve to get

some money. And the master also is not in love; he takes service from me and

pays me. So there is no question of love. But for spiritual life, one must be

elevated to the pure stage of love. That stage of love can be achieved by

practice of devotional service, performed with the present senses.

This love of God is now in a dormant state in everyone’s heart. And, there,

love of God is manifested in different ways, but it is contaminated by material

association. Now the heart has to be purified of the material association, and

that dormant, natural love for Kåñëa has to be revived. That is the whole

process.

To practice the regulative principles of bhakti-yoga one should, under the

guidance of an expert spiritual master, follow certain principles: one should

rise early in the morning, take bath, enter the temple and offer prayers and

chant Hare Kåñëa, then collect flowers to offer to the Deity, cook foodstuffs to

offer to the Deity, take prasädam, and so on. There are various rules and

regulations which one should follow. And one should constantly hear

Bhagavad-gétä and Çrémad-Bhägavatam from pure devotees. This practice can

help anyone rise to the level of love of God, and then he is sure of his progress

into the spiritual kingdom of God. This practice of bhakti-yoga, under the rules

and regulations, with the direction of a spiritual master, will surely bring one

to the stage of love of God.

TEXT 10

A>YaaSae_PYaSaMaQaaeR_iSa MaTk-MaRParMaae >av )

MadQaRMaiPa k-MaaRi<a ku-vRiNSaiÖMavaPSYaiSa )) 10 ))

abhyäse ’py asamartho ’si

mat-karma-paramo bhava

mad-artham api karmäëi

kurvan siddhim aväpsyasi

SYNONYMS

abhyäse—in practice; api—even if; asamarthaù—unable; asi—you are;

mat-karma—My work; paramaù—dedicated to; bhava—become;

mat-artham—for My sake; api—even; karmäëi—work; kurvan—performing;

siddhim—perfection; aväpsyasi—you will achieve.

TRANSLATION

If you cannot practice the regulations of bhakti-yoga, then just try to work

for Me, because by working for Me you will come to the perfect stage.

PURPORT

One who is not able even to practice the regulative principles of

bhakti-yoga, under the guidance of a spiritual master, can still be drawn to this

perfectional stage by working for the Supreme Lord. How to do this work has

already been explained in the fifty-fifth verse of the Eleventh Chapter. One

should be sympathetic to the propagation of Kåñëa consciousness. There are

many devotees who are engaged in the propagation of Kåñëa consciousness,

and they require help. So, even if one cannot directly practice the regulative

principles of bhakti-yoga, he can try to help such work. Every endeavor

requires land, capital, organization and labor. Just as in business one requires a

place to stay, some capital to use, some labor and some organization to expand,

so the same is required in the service of Kåñëa. The only difference is that in

materialism one works for sense gratification. The same work, however, can be

performed for the satisfaction of Kåñëa, and that is spiritual activity. If one has

sufficient money, he can help in building an office or temple for propagating

Kåñëa consciousness. Or he can help with publications. There are various

fields of activity, and one should be interested in such activities. If one cannot

sacrifice the results of his activities, the same person can still sacrifice some

percentage to propagate Kåñëa consciousness. This voluntary service to the

cause of Kåñëa consciousness will help one to rise to a higher state of love for

God, whereupon one becomes perfect.

TEXT 11

AQaETadPYaXa¢-ae_iSa k-Tau| MaÛaeGaMaaié[Ta" )

SavRk-MaRf-l/TYaaGa& TaTa" ku-å YaTaaTMavaNa( )) 11 ))

athaitad apy açakto ’si

kartuà mad-yogam äçritaù

sarva-karma-phala-tyägaà

tataù kuru yatätmavän

SYNONYMS

atha—even though; etat—this; api—also; açaktaù—unable; asi—you are;

kartum—to perform; mat—unto Me; yogam—in devotional service;

äçritaù—taking refuge; sarva-karma—of all activities; phala—of the results;

tyägam—renunciation; tataù—then; kuru—do; yata-ätma-vän—self-situated.

TRANSLATION

If, however, you are unable to work in this consciousness of Me, then try to

act giving up all results of your work and try to be self-situated.

PURPORT

It may be that one is unable even to sympathize with the activities of Kåñëa

consciousness because of social, familial or religious considerations or because

of some other impediments. If one attaches himself directly to the activities of

Kåñëa consciousness, there may be objections from family members, or so many

other difficulties. For one who has such a problem, it is advised that he

sacrifice the accumulated result of his activities to some good cause. Such

procedures are described in the Vedic rules. There are many descriptions of

sacrifices and special functions of puëya, or special work in which the result of

one’s previous action may be applied. Thus one may gradually become elevated

to the state of knowledge. It is also found that when one who is not even

interested in the activities of Kåñëa consciousness gives charity to some

hospital or some other social institution, he gives up the hard-earned results of

his activities. That is also recommended here because by the practice of giving

up the fruits of one’s activities one is sure to purify his mind gradually, and in

that purified stage of mind one becomes able to understand Kåñëa

consciousness. Of course Kåñëa consciousness is not dependent on any other

experience, because Kåñëa consciousness itself can purify one’s mind, but if

there are impediments to accepting Kåñëa consciousness, one may try to give

up the results of his actions. In that respect, social service, community service,

national service, sacrifice for one’s country, etc., may be accepted so that some

day one may come to the stage of pure devotional service to the Supreme Lord.

Bhagavad-gétä

(18.46) we find it is stated, yataù pravåttir bhütänäm: if one

decides to sacrifice for the supreme cause, even if he does not know that the

supreme cause is Kåñëa, he will come gradually to understand that Kåñëa is the

supreme cause by the sacrificial method.

TEXT 12

é[eYaae ih jaNaMa>YaaSaaJjaNaaÖyaNa& iviXaZYaTae )

DYaaNaaTk-MaRf-l/TYaaGaSTYaaGaaC^aiNTarNaNTarMa( )) 12 ))

çreyo hi jïänam abhyäsäj

jïänäd dhyänaà viçiñyate

dhyänät karma-phala-tyägas

tyägäc chäntir anantaram

SYNONYMS

çreyaù—better; hi—certainly; jïänam—knowledge; abhyäsät—than practice;

jïänät—than knowledge; dhyänam—meditation; viçiñyate—is considered

better; dhyänät—than meditation; karma-phala-tyägaù—renunciation of the

results of fruitive action; tyägät—by such renunciation; çäntiù—peace;

anantaram—thereafter.

TRANSLATION

If you cannot take to this practice, then engage yourself in the cultivation of

knowledge. Better than knowledge, however, is meditation, and better than

meditation is renunciation of the fruits of action, for by such renunciation one

can attain peace of mind.

PURPORT

As mentioned in the previous verses, there are two kinds of devotional

service: the way of regulative principles and the way of full attachment in love

to the Supreme Personality of Godhead. For those who are actually not able to

follow the principles of Kåñëa consciousness it is better to cultivate knowledge,

because by knowledge one can be able to understand his real position.

Gradually knowledge will develop to the point of meditation. By meditation

one can be able to understand the Supreme Personality of Godhead by a

gradual process. There are processes which make one understand that one

himself is the Supreme, and that sort of meditation is preferred if one is unable

to engage in devotional service. If one is not able to meditate in such a way,

then there are prescribed duties, as enjoined in the Vedic literature, for the

brähmaëas, kñatriyas, vaiçyas and çüdras, which we shall find in the last chapter

of Bhagavad-gétä. But in all cases, one should give up the result or fruits of

labor; this means to employ the result of karma for some good cause.

In summary, to reach the Supreme Personality of Godhead, the highest

goal, there are two processes: one process is by gradual development, and the

other process is direct. Devotional service in Kåñëa consciousness is the direct

method, and the other method involves renouncing the fruits of one’s

activities. Then one can come to the stage of knowledge, then to the stage of

meditation, then to the stage of understanding the Supersoul, and then to the

stage of the Supreme Personality of Godhead. One may take either the

step-by-step process or the direct path. The direct process is not possible for

everyone; therefore the indirect process is also good. It is, however, to be

understood that the indirect process is not recommended for Arjuna, because

he is already at the stage of loving devotional service to the Supreme Lord. It is

for others, who are not at this stage; for them the gradual process of

renunciation, knowledge, meditation and realization of the Supersoul and

Brahman should be followed. But as far as Bhagavad-gétä is concerned, it is the

direct method that is stressed. Everyone is advised to take to the direct method

and surrender unto the Supreme Personality of Godhead, Kåñëa.

TEXTS 13–14

AÜeía SavR>aUTaaNaa& MaE}a" k-å<a Wv c )

iNaMaRMaae iNarhªar" SaMadu"%Sau%" +aMaq )) 13 ))

SaNTauí" SaTaTa& YaaeGaq YaTaaTMaa d*!iNaêYa" )

MaYYaiPaRTaMaNaaebuiÖYaaeR MaÙ¢-" Sa Mae iPa[Ya" )) 14 ))

adveñöä sarva-bhütänäà

maitraù karuëa eva ca

nirmamo nirahaìkäraù

sama-duùkha-sukhaù kñamé

santuñöaù satataà yogé

yatätmä dåòha-niçcayaù

mayy arpita-mano-buddhir

yo mad-bhaktaù sa me priyaù

SYNONYMS

adveñöä—nonenvious; sarva-bhütänäm—toward all living entities;

maitraù—friendly; karuëaù—kindly; eva—certainly; ca—also;

nirmamaù—with no sense of proprietorship; nirahaìkäraù—without false ego;

sama—equal; duùkha—in distress; sukhaù—and happiness; kñamé—forgiving;

santuñöaù—satisfied; satatam—always; yogé—one engaged in devotion;

yata-ätmä—self-controlled; dåòha-niçcayaù—with determination; mayi—upon

Me; arpita—engaged; manaù—mind; buddhiù—and intelligence; yaù—one

who; mat-bhaktaù—My devotee; saù—he; me—to Me; priyaù—dear.

TRANSLATION

One who is not envious but is a kind friend to all living entities, who does

not think himself a proprietor and is free from false ego, who is equal in both

happiness and distress, who is tolerant, always satisfied, self-controlled, and

engaged in devotional service with determination, his mind and intelligence

fixed on Me—such a devotee of Mine is very dear to Me.

PURPORT

Coming again to the point of pure devotional service, the Lord is describing

the transcendental qualifications of a pure devotee in these two verses. A pure

devotee is never disturbed in any circumstances. Nor is he envious of anyone.

Nor does a devotee become his enemy’s enemy; he thinks, “This person is

acting as my enemy due to my own past misdeeds. So it is better to suffer than

to protest.” In the

Çrémad-Bhägavatam

(10.14.8) it is stated: tat te ’nukampäà

susamékñamäëo bhuïjäna evätma-kåtaà vipäkam. Whenever a devotee is in

distress or has fallen into difficulty, he thinks that it is the Lord’s mercy upon

him. He thinks, “Thanks to my past misdeeds I should suffer far, far greater

than I am suffering now. So it is by the mercy of the Supreme Lord that I am

not getting all the punishment I am due. I am just getting a little, by the mercy

of the Supreme Personality of Godhead.” Therefore he is always calm, quiet

and patient, despite many distressful conditions. A devotee is also always kind

to everyone, even to his enemy. Nirmama means that a devotee does not

attach much importance to the pains and trouble pertaining to the body

because he knows perfectly well that he is not the material body. He does not

identify with the body; therefore he is freed from the conception of false ego

and is equipoised in happiness and distress. He is tolerant, and he is satisfied

with whatever comes by the grace of the Supreme Lord. He does not endeavor

much to achieve something with great difficulty; therefore he is always joyful.

He is a completely perfect mystic because he is fixed in the instructions

received from the spiritual master, and because his senses are controlled he is

determined. He is not swayed by false arguments, because no one can lead him

from the fixed determination of devotional service. He is fully conscious that

Kåñëa is the eternal Lord, so no one can disturb him. All these qualifications

enable him to fix his mind and intelligence entirely on the Supreme Lord.

Such a standard of devotional service is undoubtedly very rare, but a devotee

becomes situated in that stage by following the regulative principles of

devotional service. Furthermore, the Lord says that such a devotee is very dear

to Him, for the Lord is always pleased with all his activities in full Kåñëa

consciousness.

TEXT 15

YaSMaaàaeiÜJaTae l/aek-ae l/aek-aàaeiÜJaTae c Ya" )

hzaRMazR>aYaaeÜeGaEMauR¢-ae Ya" Sa c Mae iPa[Ya" )) 15 ))

yasmän nodvijate loko

lokän nodvijate ca yaù

harñämarña-bhayodvegair

mukto yaù sa ca me priyaù

SYNONYMS

yasmät—from whom; na—never; udvijate—are agitated; lokaù—people;

lokät—from people; na—never; udvijate—is disturbed; ca—also; yaù—anyone

who; harña—from happiness; amarña—distress; bhaya—fear; udvegaiù—and

anxiety; muktaù—freed; yaù—who; saù—anyone; ca—also; me—to Me;

priyaù—very dear.

TRANSLATION

He for whom no one is put into difficulty and who is not disturbed by

anyone, who is equipoised in happiness and distress, fear and anxiety, is very

dear to Me.

PURPORT

A few of a devotee’s qualifications are further being described. No one is

put into difficulty, anxiety, fearfulness or dissatisfaction by such a devotee.

Since a devotee is kind to everyone, he does not act in such a way as to put

others into anxiety. At the same time, if others try to put a devotee into

anxiety, he is not disturbed. It is by the grace of the Lord that he is so practiced

that he is not disturbed by any outward disturbance. Actually because a

devotee is always engrossed in Kåñëa consciousness and engaged in devotional

service, such material circumstances cannot move him. Generally a

materialistic person becomes very happy when there is something for his sense

gratification and his body, but when he sees that others have something for

their sense gratification and he hasn’t, he is sorry and envious. When he is

expecting some retaliation from an enemy, he is in a state of fear, and when he

cannot successfully execute something he becomes dejected. A devotee who is

always transcendental to all these disturbances is very dear to Kåñëa.

TEXT 16

ANaPae+a" éuicdR+a odaSaqNaae GaTaVYaQa" )

SavaRrM>aPairTYaaGaq Yaae MaÙ¢-" Sa Mae iPa[Ya" )) 16 ))

anapekñaù çucir dakña

udäséno gata-vyathaù

sarvärambha-parityägé

yo mad-bhaktaù sa me priyaù

SYNONYMS

anapekñaù—neutral; çuciù—pure; dakñaù—expert; udäsénaù—free from care;

gata-vyathaù—freed from all distress; sarva-ärambha—of all endeavors;

parityägé—renouncer; yaù—anyone who; mat-bhaktaù—My devotee; saù—he;

me—to Me; priyaù—very dear.

TRANSLATION

My devotee who is not dependent on the ordinary course of activities, who is

pure, expert, without cares, free from all pains, and not striving for some result,

is very dear to Me.

PURPORT

Money may be offered to a devotee, but he should not struggle to acquire it.

If automatically, by the grace of the Supreme, money comes to him, he is not

agitated. Naturally a devotee takes a bath at least twice in a day and rises early

in the morning for devotional service. Thus he is naturally clean both inwardly

and outwardly. A devotee is always expert because he fully knows the essence

of all activities of life and he is convinced of the authoritative scriptures. A

devotee never takes the part of a particular party; therefore he is carefree. He

is never pained, because he is free from all designations; he knows that his

body is a designation, so if there are some bodily pains, he is free. The pure

devotee does not endeavor for anything which is against the principles of

devotional service. For example, constructing a big building requires great

energy, and a devotee does not take to such business if it does not benefit him

by advancing his devotional service. He may construct a temple for the Lord,

and for that he may take all kinds of anxiety, but he does not construct a big

house for his personal relations.

TEXT 17

Yaae Na ôZYaiTa Na Üeií Na XaaeciTa Na k-ax(+aiTa )

éu>aaéu>aPairTYaaGaq >ai¢-MaaNYa" Sa Mae iPa[Ya" )) 17 ))

yo na håñyati na dveñöi

na çocati na käìkñati

çubhäçubha-parityägé

bhaktimän yaù sa me priyaù

SYNONYMS

yaù—one who; na—never; håñyati—takes pleasure; na—never;

dveñöi—grieves; na—never; çocati—laments; na—never; käìkñati—desires;

çubha—of the auspicious; açubha—and the inauspicious; parityägé—renouncer;

bhakti-män—devotee; yaù—one who; saù—he is; me—to Me; priyaù—dear.

TRANSLATION

One who neither rejoices nor grieves, who neither laments nor desires, and

who renounces both auspicious and inauspicious things—such a devotee is very

dear to Me.

PURPORT

A pure devotee is neither happy nor distressed over material gain and loss,

nor is he very much anxious to get a son or disciple, nor is he distressed by not

getting them. If he loses anything which is very dear to him, he does not

lament. Similarly, if he does not get what he desires, he is not distressed. He is

transcendental in the face of all kinds of auspicious, inauspicious and sinful

activities. He is prepared to accept all kinds of risks for the satisfaction of the

Supreme Lord. Nothing is an impediment in the discharge of his devotional

service. Such a devotee is very dear to Kåñëa.

TEXTS 18–19

SaMa" Xa}aaE c iMa}ae c TaQaa MaaNaaPaMaaNaYaae" )

XaqTaaeZ<aSau%du"%ezu SaMa" Sa®ivviJaRTa" )) 18 ))

TauLYaiNaNdaSTauiTaMaaŒNaq SaNTauíae YaeNa ke-NaicTa( )

AiNake-Ta" iSQarMaiTa>aRi¢-MaaNMae iPa[Yaae Nar" )) 19 ))

samaù çatrau ca mitre ca

tathä mänäpamänayoù

çétoñëa-sukha-duùkheñu

samaù saìga-vivarjitaù

tulya-nindä-stutir mauné

santuñöo yena kenacit

aniketaù sthira-matir

bhaktimän me priyo naraù

SYNONYMS

samaù—equal; çatrau—to an enemy; ca—also; mitre—to a friend; ca—also;

tathä—so; mäna—in honor; apamänayoù—and dishonor; çéta—in cold;

uñëa—heat; sukha—happiness; duùkheñu—and distress; samaù—equipoised;

saìga-vivarjitaù—free from all association; tulya—equal; nindä—in

defamation; stutiù—and repute; mauné—silent; santuñöaù—satisfied; yena

kenacit—with anything; aniketaù—having no residence; sthira—fixed;

matiù—determination; bhakti-män—engaged in devotion; me—to Me;

priyaù—dear; naraù—a man.

TRANSLATION

One who is equal to friends and enemies, who is equipoised in honor and

dishonor, heat and cold, happiness and distress, fame and infamy, who is always

free from contaminating association, always silent and satisfied with anything,

who doesn’t care for any residence, who is fixed in knowledge and who is

engaged in devotional service—such a person is very dear to Me.

PURPORT

A devotee is always free from all bad association. Sometimes one is praised

and sometimes one is defamed; that is the nature of human society. But a

devotee is always transcendental to artificial fame and infamy, distress or

happiness. He is very patient. He does not speak of anything but the topics

about Kåñëa; therefore he is called silent. Silent does not mean that one should

not speak; silent means that one should not speak nonsense. One should speak

only of essentials, and the most essential speech for the devotee is to speak for

the sake of the Supreme Lord. A devotee is happy in all conditions; sometimes

he may get very palatable foodstuffs, sometimes not, but he is satisfied. Nor

does he care for any residential facility. He may sometimes live underneath a

tree, and he may sometimes live in a very palatial building; he is attracted to

neither. He is called fixed because he is fixed in his determination and

knowledge. We may find some repetition in the descriptions of the

qualifications of a devotee, but this is just to emphasize the fact that a devotee

must acquire all these qualifications. Without good qualifications, one cannot

be a pure devotee. Haräv abhaktasya kuto mahad-guëäù: one who is not a

devotee has no good qualification. One who wants to be recognized as a

devotee should develop the good qualifications. Of course he does not

extraneously endeavor to acquire these qualifications, but engagement in

Kåñëa consciousness and devotional service automatically helps him develop

them.

TEXT 20

Yae Tau DaMaaRMa*TaiMad& YaQaae¢&- PaYauRPaaSaTae )

é[ÕDaaNaa MaTParMaa >a¢-aSTae_Taqv Mae iPa[Yaa" )) 20 ))

ye tu dharmämåtam idaà

yathoktaà paryupäsate

çraddadhänä mat-paramä

bhaktäs te ’téva me priyäù

SYNONYMS

ye—those who; tu—but; dharma—of religion; amåtam—nectar; idam—this;

yathä—as; uktam—said; paryupäsate—completely engage;

çraddadhänäù—with faith; mat-paramäù—taking Me, the Supreme Lord, as

everything; bhaktäù—devotees; te—they; atéva—very, very; me—to Me;

priyäù—dear.

TRANSLATION

Those who follow this imperishable path of devotional service and who

completely engage themselves with faith, making Me the supreme goal, are very,

very dear to Me.

PURPORT

In this chapter, from verse 2 through the end—from mayy äveçya mano ye

mäm (“fixing the mind on Me”) through ye tu dharmämåtam idam (“this

religion of eternal engagement”)—the Supreme Lord has explained the

processes of transcendental service for approaching Him. Such processes are

very dear to the Lord, and He accepts a person engaged in them. The question

of who is better—one who is engaged in the path of impersonal Brahman or

one who is engaged in the personal service of the Supreme Personality of

Godhead—was raised by Arjuna, and the Lord replied to him so explicitly that

there is no doubt that devotional service to the Personality of Godhead is the

best of all processes of spiritual realization. In other words, in this chapter it is

decided that through good association one develops attachment for pure

devotional service and thereby accepts a bona fide spiritual master and from

him begins to hear and chant and observe the regulative principles of

devotional service with faith, attachment and devotion and thus becomes

engaged in the transcendental service of the Lord. This path is recommended

in this chapter; therefore there is no doubt that devotional service is the only

absolute path for self-realization, for the attainment of the Supreme

Personality of Godhead. The impersonal conception of the Supreme Absolute

Truth, as described in this chapter, is recommended only up to the time one

surrenders himself for self-realization. In other words, as long as one does not

have the chance to associate with a pure devotee, the impersonal conception

may be beneficial. In the impersonal conception of the Absolute Truth one

works without fruitive result, meditates and cultivates knowledge to

understand spirit and matter. This is necessary as long as one is not in the

association of a pure devotee. Fortunately, if one develops directly a desire to

engage in Kåñëa consciousness in pure devotional service, he does not need to

undergo step-by-step improvements in spiritual realization. Devotional service,

as described in the middle six chapters of Bhagavad-gétä, is more congenial.

One need not bother about materials to keep body and soul together, because

by the grace of the Lord everything is carried out automatically.

Thus end the Bhaktivedanta Purports to the Twelfth Chapter of the Çrémad

Bhagavad-gétä in the matter of Devotional Service.

- CHAPTER 13 -

Nature, the Enjoyer, and Consciousness

TEXTS 1–2

AJauRNa ovac

Pa[k*-iTa& Pauåz& cEv +ae}a& +ae}ajMaev c )

WTaÜeidTauiMaC^aiMa jaNa& jeYa& c ke-Xav )) 1 ))

é[q>aGavaNauvacwd& Xarqr& k-aENTaeYa +ae}aiMaTYai>aDaqYaTae )

WTaÛae veita Ta& Pa[ahu" +ae}aj wiTa TaiÜd" )) 2 ))

arjuna uväca

prakåtià puruñaà caiva

kñetraà kñetra-jïam eva ca

etad veditum icchämi

jïänaà jïeyaà ca keçava

çré-bhagavän uväca

idaà çaréraà kaunteya

kñetram ity abhidhéyate

etad yo vetti taà prähuù

kñetra-jïa iti tad-vidaù

SYNONYMS

arjunaù uväca—Arjuna said; prakåtim—nature; puruñam—the enjoyer;

ca—also; eva—certainly; kñetram—the field; kñetra-jïam—the knower of the

field; eva—certainly; ca—also; etat—all this; veditum—to understand;

icchämi—I wish; jïänam—knowledge; jïeyam—the object of knowledge;

ca—also; keçava—O Kåñëa; çré-bhagavän uväca—the Personality of Godhead

said; idam—this; çaréram—body; kaunteya—O son of Kunté; kñetram—the

field; iti—thus; abhidhéyate—is called; etat—this; yaù—one who; vetti—knows;

tam—he; prähuù—is called; kñetra-jïaù—the knower of the field; iti—thus;

tat-vidaù—by those who know this.

TRANSLATION

Arjuna said: O my dear Kåñëa, I wish to know about prakåti [nature],

puruña [the enjoyer], and the field and the knower of the field, and of

knowledge and the object of knowledge.

The Supreme Personality of Godhead said: This body, O son of Kunté, is called

the field, and one who knows this body is called the knower of the field.

PURPORT

Arjuna was inquisitive about prakåti (nature), puruña (the enjoyer), kñetra

(the field), kñetra-jïa (its knower), and knowledge and the object of

knowledge. When he inquired about all these, Kåñëa said that this body is

called the field and that one who knows this body is called the knower of the

field. This body is the field of activity for the conditioned soul. The

conditioned soul is entrapped in material existence, and he attempts to lord it

over material nature. And so, according to his capacity to dominate material

nature, he gets a field of activity. That field of activity is the body. And what is

the body? The body is made of senses. The conditioned soul wants to enjoy

sense gratification, and, according to his capacity to enjoy sense gratification,

he is offered a body, or field of activity. Therefore the body is called kñetra, or

the field of activity for the conditioned soul. Now, the person, who should not

identify himself with the body, is called kñetra-jïa, the knower of the field. It is

not very difficult to understand the difference between the field and its

knower, the body and the knower of the body. Any person can consider that

from childhood to old age he undergoes so many changes of body and yet is

still one person, remaining. Thus there is a difference between the knower of

the field of activities and the actual field of activities. A living conditioned

soul can thus understand that he is different from the body. It is described in

the beginning—dehino ’smin—that the living entity is within the body and

that the body is changing from childhood to boyhood and from boyhood to

youth and from youth to old age, and the person who owns the body knows

that the body is changing. The owner is distinctly kñetra-jïa. Sometimes we

think, “I am happy,” “I am a man,” “I am a woman,” “I am a dog,” “I am a cat.”

These are the bodily designations of the knower. But the knower is different

from the body. Although we may use many articles—our clothes, etc.—we

know that we are different from the things used. Similarly, we also understand

by a little contemplation that we are different from the body. I or you or

anyone else who owns the body is called kñetra-jïa, the knower of the field of

activities, and the body is called kñetra, the field of activities itself.

In the first six chapters of Bhagavad-gétä the knower of the body (the living

entity) and the position by which he can understand the Supreme Lord are

described. In the middle six chapters of the Bhagavad-gétä the Supreme

Personality of Godhead and the relationship between the individual soul and

the Supersoul in regard to devotional service are described. The superior

position of the Supreme Personality of Godhead and the subordinate position

of the individual soul are definitely defined in these chapters. The living

entities are subordinate under all circumstances, but in their forgetfulness they

are suffering. When enlightened by pious activities, they approach the

Supreme Lord in different capacities—as the distressed, those in want of

money, the inquisitive, and those in search of knowledge. That is also

described. Now, starting with the Thirteenth Chapter, how the living entity

comes into contact with material nature and how he is delivered by the

Supreme Lord through the different methods of fruitive activities, cultivation

of knowledge, and the discharge of devotional service are explained. Although

the living entity is completely different from the material body, he somehow

becomes related. This also is explained.

TEXT 3

+ae}aj& caiPa Maa& iviÖ SavR+ae}aezu >aarTa )

+ae}a+ae}ajYaaejaRNa& YataJjaNa& MaTa& MaMa )) 3 ))

kñetra-jïaà cäpi mäà viddhi

sarva-kñetreñu bhärata

kñetra-kñetrajïayor jïänaà

yat taj jïänaà mataà mama

SYNONYMS

kñetra-jïam—the knower of the field; ca—also; api—certainly; mäm—Me;

viddhi—know; sarva—all; kñetreñu—in bodily fields; bhärata—O son of

Bharata; kñetra—the field of activities (the body); kñetra-jïayoù—and the

knower of the field; jïänam—knowledge of; yat—that which; tat—that;

jïänam—knowledge; matam—opinion; mama—My.

TRANSLATION

O scion of Bharata, you should understand that I am also the knower in all

bodies, and to understand this body and its knower is called knowledge. That is

My opinion.

PURPORT

While discussing the subject of the body and the knower of the body, the

soul and the Supersoul, we shall find three different topics of study: the Lord,

the living entity, and matter. In every field of activities, in every body, there

are two souls: the individual soul and the Supersoul. Because the Supersoul is

the plenary expansion of the Supreme Personality of Godhead, Kåñëa, Kåñëa

says, “I am also the knower, but I am not the individual knower of the body. I

am the superknower. I am present in every body as the Paramätmä, or

Supersoul.”

One who studies the subject matter of the field of activity and the knower

of the field very minutely, in terms of this Bhagavad-gétä, can attain to

knowledge.

The Lord says, “I am the knower of the field of activities in every individual

body.” The individual may be the knower of his own body, but he is not in

knowledge of other bodies. The Supreme Personality of Godhead, who is

present as the Supersoul in all bodies, knows everything about all bodies. He

knows all the different bodies of all the various species of life. A citizen may

know everything about his patch of land, but the king knows not only his

palace but all the properties possessed by the individual citizens. Similarly, one

may be the proprietor of the body individually, but the Supreme Lord is the

proprietor of all bodies. The king is the original proprietor of the kingdom, and

the citizen is the secondary proprietor. Similarly, the Supreme Lord is the

supreme proprietor of all bodies.

The body consists of the senses. The Supreme Lord is Håñékeça, Which

means “the controller of the senses.” He is the original controller of the senses,

just as the king is the original controller of all the activities of the state; the

citizens are secondary controllers. The Lord says, “I am also the knower.” This

means that He is the superknower; the individual soul knows only his

particular body. In the Vedic literature, it is stated as follows:

kñeträëi hi çaréräëi

béjaà cäpi çubhäçubhe

täni vetti sa yogätmä

tataù kñetra-jïa ucyate

This body is called the kñetra, and within it dwells the owner of the body

and the Supreme Lord, who knows both the body and the owner of the body.

Therefore He is called the knower of all fields. The distinction between the

field of activities, the knower of activities, and the supreme knower of

activities is described as follows. Perfect knowledge of the constitution of the

body, the constitution of the individual soul, and the constitution of the

Supersoul is known in terms of Vedic literature as jïäna. That is the opinion of

Kåñëa. To understand both the soul and the Supersoul as one yet distinct is

knowledge. One who does not understand the field of activity and the knower

of activity is not in perfect knowledge. One has to understand the position of

prakåti (nature), puruña (the enjoyer of nature) and éçvara (the knower who

dominates or controls nature and the individual soul). One should not confuse

the three in their different capacities. One should not confuse the painter, the

painting and the easel. This material world, which is the field of activities, is

nature, and the enjoyer of nature is the living entity, and above them both is

the supreme controller, the Personality of Godhead. It is stated in the Vedic

language (in the

Çvetäçvatara Upaniñad

1.12), bhoktä bhogyaà preritäraà ca

matvä/ sarvaà proktaà tri vidham-brahmam etat. There are three Brahman

conceptions: prakåti is Brahman as the field of activities, and the jéva

(individual soul) is also Brahman and is trying to control material nature, and

the controller of both of them is also Brahman, but He is the factual controller.

In this chapter it will also be explained that out of the two knowers, one is

fallible and the other is infallible. One is superior and the other is subordinate.

One who understands the two knowers of the field to be one and the same

contradicts the Supreme Personality of Godhead, who states here very clearly,

“I am also the knower of the field of activity.” One who misunderstands a rope

to be a serpent is not in knowledge. There are different kinds of bodies, and

there are different owners of the bodies. Because each individual soul has his

individual capacity for lording it over material nature, there are different

bodies. But the Supreme also is present in them as the controller. The word ca

is significant, for it indicates the total number of bodies. That is the opinion of

Çréla Baladeva Vidyäbhüñaëa. Kåñëa is the Supersoul present in each and every

body apart from the individual soul. And Kåñëa explicitly says here that the

Supersoul is the controller of both the field of activities and the finite enjoyer.

TEXT 4

TaT+ae}a& YaÀ Yaad*Kc YaiÜk-air YaTaê YaTa( )

Sa c Yaae YaTPa[>aavê TaTSaMaaSaeNa Mae é*<au )) 4 ))

tat kñetraà yac ca yädåk ca

yad-vikäri yataç ca yat

sa ca yo yat-prabhävaç ca

tat samäsena me çåëu

SYNONYMS

tat—that; kñetram—field of activities; yat—what; ca—also; yädåk—as it is;

ca—also; yat—having what; vikäri—changes; yataù—from which; ca—also;

yat—what; saù—he; ca—also; yaù—who; yat—having what;

prabhävaù—influence; ca—also; tat—that; samäsena—in summary; me—from

Me; çåëu—understand.

TRANSLATION

Now please hear My brief description of this field of activity and how it is

constituted, what its changes are, whence it is produced, who that knower of

the field of activities is, and what his influences are.

PURPORT

The Lord is describing the field of activities and the knower of the field of

activities in their constitutional positions. One has to know how this body is

constituted, the materials of which this body is made, under whose control this

body is working, how the changes are taking place, wherefrom the changes are

coming, what the causes are, what the reasons are, what the ultimate goal of

the individual soul is, and what the actual form of the individual soul is. One

should also know the distinction between the individual living soul and the

Supersoul, their different influences, their potentials, etc. One just has to

understand this Bhagavad-gétä directly from the description given by the

Supreme Personality of Godhead, and all this will be clarified. But one should

be careful not to consider the Supreme Personality of Godhead in every body

to be one with the individual soul, the jéva. This is something like equating the

potent and the impotent.

TEXT 5

‰izi>abRhuDaa GaqTa& ^Ndaei>aivRivDaE" Pa*Qak(- )

b]øSaU}aPadEêEv heTauMaiÙivRiNaiêTaE" )) 5 ))

åñibhir bahudhä gétaà

chandobhir vividhaiù påthak

brahma-sütra-padaiç caiva

hetumadbhir viniçcitaiù

SYNONYMS

åñibhiù—by the wise sages; bahudhä—in many ways; gétam—described;

chandobhiù—by Vedic hymns; vividhaiù—various; påthak—variously;

brahma-sütra—of the Vedänta; padaiù—by the aphorisms; ca—also;

eva—certainly; hetu-madbhiù—with cause and effect; viniçcitaiù—certain.

TRANSLATION

That knowledge of the field of activities and of the knower of activities is

described by various sages in various Vedic writings. It is especially presented in

Vedänta-sütra with all reasoning as to cause and effect.

PURPORT

The Supreme Personality of Godhead, Kåñëa, is the highest authority in

explaining this knowledge. Still, as a matter of course, learned scholars and

standard authorities always give evidence from previous authorities. Kåñëa is

explaining this most controversial point regarding the duality and nonduality

of the soul and the Supersoul by referring to a scripture, the Vedänta, which is

accepted as authority. First He says, “This is according to different sages.” As

far as the sages are concerned, besides Himself, Vyäsadeva (the author of the

Vedänta-sütra) is a great sage, and in the Vedänta-sütra duality is perfectly

explained. And Vyäsadeva’s father, Paräçara, is also a great sage, and he writes

in his books of religiosity, aham tvaà ca tathänye. .. “we—you, I and the various

other living entities—are all transcendental, although in material bodies. Now

we are fallen into the ways of the three modes of material nature according to

our different karma. As such, some are on higher levels, and some are in the

lower nature. The higher and lower natures exist due to ignorance and are

being manifested in an infinite number of living entities. But the Supersoul,

which is infallible, is uncontaminated by the three qualities of nature and is

transcendental.” Similarly, in the original Vedas, a distinction between the

soul, the Supersoul and the body is made, especially in the Kaöha Upaniñad.

There are many great sages who have explained this, and Paräçara is

considered principal among them.

The word chandobhiù refers to the various Vedic literatures. The Taittiréya

Upaniñad, for example, which is a branch of the Yajur Veda, describes nature,

the living entity and the Supreme Personality of Godhead.

As stated before, kñetra is the field of activities, and there are two kinds of

kñetra-jïa: the individual living entity and the supreme living entity. As stated

in the

Taittiréya Upaniñad

(2.9), brahma pucchaà pratiñöhä. There is a

manifestation of the Supreme Lord’s energy known as anna-maya, dependence

upon food for existence. This is a materialistic realization of the Supreme.

Then, in präëa-maya, after realizing the Supreme Absolute Truth in food, one

can realize the Absolute Truth in the living symptoms or life forms. In

jïäna-maya, realization extends beyond the living symptoms to the point of

thinking, feeling and willing. Then there is Brahman realization, called

vijïäna-maya, in which the living entity’s mind and life symptoms are

distinguished from the living entity himself. The next and supreme stage is

änanda-maya, realization of the all-blissful nature. Thus there are five stages of

Brahman realization, which are called brahma puccham. Out of these, the first

three—anna-maya, präëa-maya and jïäna-maya—involve the fields of

activities of the living entities. Transcendental to all these fields of activities is

the Supreme Lord, who is called änanda-maya. The Vedänta-sütra also

describes the Supreme by saying, änanda-mayo ’bhyäsät: the Supreme

Personality of Godhead is by nature full of joy. To enjoy His transcendental

bliss, He expands into vijïäna-maya, präëa-maya, jïäna-maya and anna-maya.

In the field of activities the living entity is considered to be the enjoyer, and

different from him is the änanda-maya. That means that if the living entity

decides to enjoy in dovetailing himself with the änanda-maya, then he

becomes perfect. This is the real picture of the Supreme Lord as the supreme

knower of the field, the living entity as the subordinate knower, and the

nature of the field of activities. One has to search for this truth in the

Vedänta-sütra, or Brahma-sütra.

It is mentioned here that the codes of the Brahma-sütra are very nicely

arranged according to cause and effect. Some of the sütras, or aphorisms, are

na viyad açruteù

(2.3.2),

nätmä çruteù

(2.3.18), and

parät tu tac-chruteù

(2.3.40). The first aphorism indicates the field of activities, the second

indicates the living entity, and the third indicates the Supreme Lord, the

summum bonum among all the manifestations of various entities.

TEXTS 6–7

Maha>aUTaaNYahªarae buiÖrVYa¢-Maev c )

wiNd]Yaai<a dXaEk&- c PaÄ ceiNd]YaGaaecra" )) 6 ))

wC^a Üez" Sau%& du"%& SaºaTaêeTaNaa Da*iTa" )

WTaT+ae}a& SaMaaSaeNa Saivk-arMaudaôTaMa( )) 7 ))

mahä-bhütäny ahaìkäro

buddhir avyaktam eva ca

indriyäëi daçaikaà ca

païca cendriya-gocaräù

icchä dveñaù sukhaà duùkhaà

saìghätaç cetanä dhåtiù

etat kñetraà samäsena

sa-vikäram udähåtam

SYNONYMS

mahä-bhütäni—the great elements; ahaìkäraù—false ego;

buddhiù—intelligence; avyaktam—the unmanifested; eva—certainly; ca—also;

indriyäëi—the senses; daça-ekam—eleven; ca—also; païca—five; ca—also;

indriya-go-caräù—the objects of the senses; icchä—desire; dveñaù—hatred;

sukham—happiness; duùkham—distress; saìghätaù—the aggregate;

cetanä—living symptoms; dhåtiù—conviction; etat—all this; kñetram—the

field of activities; samäsena—in summary; sa-vikäram—with interactions;

udähåtam—exemplified.

TRANSLATION

The five great elements, false ego, intelligence, the unmanifested, the ten

senses and the mind, the five sense objects, desire, hatred, happiness, distress,

the aggregate, the life symptoms, and convictions—all these are considered, in

summary, to be the field of activities and its interactions.

PURPORT

From all the authoritative statements of the great sages, the Vedic hymns

and the aphorisms of the Vedänta-sütra, the components of this world can be

understood as follows. First there are earth, water, fire, air and ether. These are

the five great elements (mahä-bhüta). Then there are false ego, intelligence

and the unmanifested stage of the three modes of nature. Then there are five

senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then

five working senses: voice, legs, hands, anus and genitals. Then, above the

senses, there is the mind, which is within and which can be called the sense

within. Therefore, including the mind, there are eleven senses altogether.

Then there are the five objects of the senses: smell, taste, form, touch and

sound. Now the aggregate of these twenty-four elements is called the field of

activity. If one makes an analytical study of these twenty-four subjects, then he

can very well understand the field of activity. Then there are desire, hatred,

happiness and distress, which are interactions, representations of the five great

elements in the gross body. The living symptoms, represented by consciousness

and conviction, are the manifestation of the subtle body—mind, ego and

intelligence. These subtle elements are included within the field of activities.

The five great elements are a gross representation of the false ego, which in

turn represents the primal stage of false ego technically called the materialistic

conception, or tämasa-buddhi, intelligence in ignorance. This, further,

represents the unmanifested stage of the three modes of material nature. The

unmanifested modes of material nature are called pradhäna.

One who desires to know the twenty-four elements in detail along with

their interactions should study the philosophy in more detail. In Bhagavad-gétä,

a summary only is given.

The body is the representation of all these factors, and there are changes of

the body, which are six in number: the body is born, it grows, it stays, it

produces by-products, then it begins to decay, and at the last stage it vanishes.

Therefore the field is a nonpermanent material thing. However, the kñetra-jïa,

the knower of the field, its proprietor, is different.

TEXTS 8–12

AMaaiNaTvMadiM>aTvMaih&Saa +aaiNTaraJaRvMa( )

AacaYaaeRPaaSaNa& XaaEc& SQaEYaRMaaTMaiviNaGa]h" )) 8 ))

wiNd]YaaQaeRzu vEraGYaMaNahªar Wv c )

JaNMaMa*TYauJaraVYaaiDadu"%daezaNaudXaRNaMa( )) 9 ))

ASai¢-rNai>aZv®" Pau}adarGa*haidzu )

iNaTYa& c SaMaictaTviMaíaiNaíaePaPaitazu )) 10 ))

MaiYa caNaNYaYaaeGaeNa >ai¢-rVYai>acair<aq )

iviv¢-deXaSaeivTvMariTaJaRNaSa&Said )) 11 ))

ADYaaTMajaNaiNaTYaTv& TatvjaNaaQaRdXaRNaMa( )

WTaJjaNaiMaiTa Pa[ae¢-MajaNa& YadTaae_NYaQaa )) 12 ))

(8)

amänitvam adambhitvam

ahiàsä kñäntir ärjavam

äcäryopäsanaà çaucaà

sthairyam ätma-vinigrahaù

(9)

indriyärtheñu vairägyam

anahaìkära eva ca

janma-måtyu-jarä-vyädhi-

duùkha-doñänudarçanam

(10)

asaktir anabhiñvaìgaù

putra-dära-gåhädiñu

nityaà ca sama-cittatvam

iñöäniñöopapattiñu

(11)

mayi cänanya-yogena

bhaktir avyabhicäriëé

vivikta-deça-sevitvam

aratir jana-saàsadi

(12)

adhyätma-jïäna-nityatvaà

tattva-jïänärtha-darçanam

etaj jïänam iti proktam

ajïänaà yad ato ’nyathä

SYNONYMS

amänitvam—humility; adambhitvam—pridelessness; ahiàsä—nonviolence;

kñäntiù—tolerance; ärjavam—simplicity; äcärya-upäsanam—approaching a

bona fide spiritual master; çaucam—cleanliness; sthairyam—steadfastness;

ätma-vinigrahaù—self-control; indriya-artheñu—in the matter of the senses;

vairägyam—renunciation; anahaìkäraù—being without false egoism;

eva—certainly; ca—also; janma—of birth; måtyu—death; jarä—old age;

vyädhi—and disease; duùkha—of the distress; doña—the fault;

anudarçanam—observing; asaktiù—being without attachment;

anabhiñvaìgaù—being without association; putra—for son; dära—wife;

gåha-ädiñu—home, etc.; nityam—constant; ca—also;

sama-cittatvam—equilibrium; iñöa—the desirable; aniñöa—and undesirable;

upapattiñu—having obtained; mayi—unto Me; ca—also; ananya-yogena—by

unalloyed devotional service; bhaktiù—devotion; avyabhicäriëé—without any

break; vivikta—to solitary; deça—places; sevitvam—aspiring; aratiù—being

without attachment; jana-saàsadi—to people in general;

adhyätma—pertaining to the self; jïäna—in knowledge;

nityatvam—constancy; tattva-jïäna—of knowledge of the truth; artha—for

the object; darçanam—philosophy; etat—all this; jïänam—knowledge;

iti—thus; proktam—declared; ajïänam—ignorance; yat—that which;

ataù—from this; anyathä—other.

TRANSLATION

Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a

bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of

the objects of sense gratification; absence of false ego; the perception of the evil

of birth, death, old age and disease; detachment; freedom from entanglement

with children, wife, home and the rest; even-mindedness amid pleasant and

unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a

solitary place; detachment from the general mass of people; accepting the

importance of self-realization; and philosophical search for the Absolute

Truth—all these I declare to be knowledge, and besides this whatever there

may be is ignorance.

PURPORT

This process of knowledge is sometimes misunderstood by less intelligent

men as being the interaction of the field of activity. But actually this is the real

process of knowledge. If one accepts this process, then the possibility of

approaching the Absolute Truth exists. This is not the interaction of the

twenty-four elements, as described before. This is actually the means to get out

of the entanglement of those elements. The embodied soul is entrapped by the

body, which is a casing made of the twenty-four elements, and the process of

knowledge as described here is the means to get out of it. Of all the

descriptions of the process of knowledge, the most important point is described

in the first line of the eleventh verse. Mayi cänanya-yogena bhaktir

avyabhicäriëé: the process of knowledge terminates in unalloyed devotional

service to the Lord. So if one does not approach, or is not able to approach, the

transcendental service of the Lord, then the other nineteen items are of no

particular value. But if one takes to devotional service in full Kåñëa

consciousness, the other nineteen items automatically develop within him. As

stated in

Çrémad-Bhägavatam

(5.18.12), yasyästi bhaktir bhagavaty akiïcanä

sarvair guëais tatra samäsate suräù. All the good qualities of knowledge develop

in one who has attained the stage of devotional service. The principle of

accepting a spiritual master, as mentioned in the eighth verse, is essential.

Even for one who takes to devotional service, it is most important.

Transcendental life begins when one accepts a bona fide spiritual master. The

Supreme Personality of Godhead, Çré Kåñëa, clearly states here that this

process of knowledge is the actual path. Anything speculated beyond this is

nonsense.

As for the knowledge outlined here, the items may be analyzed as follows.

Humility means that one should not be anxious to have the satisfaction of

being honored by others. The material conception of life makes us very eager

to receive honor from others, but from the point of view of a man in perfect

knowledge—who knows that he is not this body—anything, honor or

dishonor, pertaining to this body is useless. One should not be hankering after

this material deception. People are very anxious to be famous for their religion,

and consequently sometimes it is found that without understanding the

principles of religion one enters into some group which is not actually

following religious principles and then wants to advertise himself as a religious

mentor. As for actual advancement in spiritual science, one should have a test

to see how far he is progressing. He can judge by these items.

Nonviolence is generally taken to mean not killing or destroying the body,

but actually nonviolence means not to put others into distress. People in

general are trapped by ignorance in the material concept of life, and they

perpetually suffer material pains. So unless one elevates people to spiritual

knowledge, one is practicing violence. One should try his best to distribute real

knowledge to the people, so that they may become enlightened and leave this

material entanglement. That is nonviolence.

Tolerance means that one should be practiced to bear insult and dishonor

from others. If one is engaged in the advancement of spiritual knowledge,

there will be so many insults and much dishonor from others. This is expected

because material nature is so constituted. Even a boy like Prahläda, who, only

five years old, was engaged in the cultivation of spiritual knowledge, was

endangered when his father became antagonistic to his devotion. The father

tried to kill him in so many ways, but Prahläda tolerated him. So there may be

many impediments to making advancement in spiritual knowledge, but we

should be tolerant and continue our progress with determination.

Simplicity means that without diplomacy one should be so straightforward

that he can disclose the real truth even to an enemy. As for acceptance of the

spiritual master, that is essential, because without the instruction of a bona

fide spiritual master one cannot progress in the spiritual science. One should

approach the spiritual master with all humility and offer him all services so

that he will be pleased to bestow his blessings upon the disciple. Because a

bona fide spiritual master is a representative of Kåñëa, if he bestows any

blessings upon his disciple, that will make the disciple immediately advanced

without the disciple’s following the regulative principles. Or, the regulative

principles will be easier for one who has served the spiritual master without

reservation.

Cleanliness is essential for making advancement in spiritual life. There are

two kinds of cleanliness: external and internal. External cleanliness means

taking a bath, but for internal cleanliness one has to think of Kåñëa always and

chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare

Räma, Räma Räma, Hare Hare. This process cleans the accumulated dust of

past karma from the mind.

Steadiness means that one should be very determined to make progress in

spiritual life. Without such determination, one cannot make tangible progress.

And self-control means that one should not accept anything which is

detrimental to the path of spiritual progress. One should become accustomed

to this and reject anything which is against the path of spiritual progress. This

is real renunciation. The senses are so strong that they are always anxious to

have sense gratification. One should not cater to these demands, which are not

necessary. The senses should only be gratified to keep the body fit so that one

can discharge his duty in advancing in spiritual life. The most important and

uncontrollable sense is the tongue. If one can control the tongue, then there is

every possibility of controlling the other senses. The function of the tongue is

to taste and to vibrate. Therefore, by systematic regulation, the tongue should

always be engaged in tasting the remnants of foodstuffs offered to Kåñëa and

chanting Hare Kåñëa. As far as the eyes are concerned, they should not be

allowed to see anything but the beautiful form of Kåñëa. That will control the

eyes. Similarly, the ears should be engaged in hearing about Kåñëa and the

nose in smelling the flowers offered to Kåñëa. This is the process of devotional

service, and it is understood here that Bhagavad-gétä is simply expounding the

science of devotional service. Devotional service is the main and sole

objective. Unintelligent commentators on the Bhagavad-gétä try to divert the

mind of the reader to other subjects, but there is no other subject in

Bhagavad-gétä than devotional service.

False ego means accepting this body as oneself. When one understands that

he is not his body and is spirit soul, he comes to his real ego. Ego is there. False

ego is condemned, but not real ego. In the Vedic literature (

Båhad-äraëyaka

Upaniñad

1.4.10) it is said, ahaà brahmäsmi: I am Brahman, I am spirit. This “I

am,” the sense of self, also exists in the liberated stage of self-realization. This

sense of “I am” is ego, but when the sense of “I am” is applied to this false body

it is false ego. When the sense of self is applied to reality, that is real ego.

There are some philosophers who say we should give up our ego, but we cannot

give up our ego, because ego means identity. We ought, of course, to give up

the false identification with the body.

One should try to understand the distress of accepting birth, death, old age

and disease. There are descriptions in various Vedic literatures of birth. In the

Çrémad-Bhägavatam the world of the unborn, the child’s stay in the womb of

the mother, its suffering, etc., are all very graphically described. It should be

thoroughly understood that birth is distressful. Because we forget how much

distress we have suffered within the womb of the mother, we do not make any

solution to the repetition of birth and death. Similarly at the time of death

there are all kinds of sufferings, and they are also mentioned in the

authoritative scriptures. These should be discussed. And as far as disease and

old age are concerned, everyone gets practical experience. No one wants to be

diseased, and no one wants to become old, but there is no avoiding these.

Unless we have a pessimistic view of this material life, considering the

distresses of birth, death, old age and disease, there is no impetus for our

making advancement in spiritual life.

As for detachment from children, wife and home, it is not meant that one

should have no feeling for these. They are natural objects of affection. But

when they are not favorable to spiritual progress, then one should not be

attached to them. The best process for making the home pleasant is Kåñëa

consciousness. If one is in full Kåñëa consciousness, he can make his home very

happy, because this process of Kåñëa consciousness is very easy. One need only

chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare

Räma, Räma Räma, Hare Hare, accept the remnants of foodstuffs offered to

Kåñëa, have some discussion on books like Bhagavad-gétä and

Çrémad-Bhägavatam, and engage oneself in Deity worship. These four things

will make one happy. One should train the members of his family in this way.

The family members can sit down morning and evening and chant together

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma,

Räma Räma, Hare Hare. If one can mold his family life in this way to develop

Kåñëa consciousness, following these four principles, then there is no need to

change from family life to renounced life. But if it is not congenial, not

favorable for spiritual advancement, then family life should be abandoned.

One must sacrifice everything to realize or serve Kåñëa, just as Arjuna did.

Arjuna did not want to kill his family members, but when he understood that

these family members were impediments to his Kåñëa realization, he accepted

the instruction of Kåñëa and fought and killed them. In all cases, one should be

detached from the happiness and distress of family life, because in this world

one can never be fully happy or fully miserable.

Happiness and distress are concomitant factors of material life. One should

learn to tolerate, as advised in Bhagavad-gétä. One can never restrict the

coming and going of happiness and distress, so one should be detached from

the materialistic way of life and be automatically equipoised in both cases.

Generally, when we get something desirable we are very happy, and when we

get something undesirable we are distressed. But if we are actually in the

spiritual position these things will not agitate us. To reach that stage, we have

to practice unbreakable devotional service. Devotional service to Kåñëa

without deviation means engaging oneself in the nine processes of devotional

service—chanting, hearing, worshiping, offering respect, etc.—as described in

the last verse of the Ninth Chapter. That process should be followed.

Naturally, when one is adapted to the spiritual way of life, he will not want

to mix with materialistic men. That would go against his grain. One may test

himself by seeing how far he is inclined to live in a solitary place, without

unwanted association. Naturally a devotee has no taste for unnecessary

sporting or cinema-going or enjoying some social function, because he

understands that these are simply a waste of time. There are many research

scholars and philosophers who study sex life or some other subject, but

according to Bhagavad-gétä such research work and philosophical speculation

have no value. That is more or less nonsensical. According to Bhagavad-gétä,

one should make research, by philosophical discretion, into the nature of the

soul. One should make research to understand the self. That is recommended

here.

As far as self-realization is concerned, it is clearly stated here that

bhakti-yoga is especially practical. As soon as there is a question of devotion,

one must consider the relationship between the Supersoul and the individual

soul. The individual soul and the Supersoul cannot be one, at least not in the

bhakti conception, the devotional conception of life. This service of the

individual soul to the Supreme Soul is eternal, nityam, as it is clearly stated. So

bhakti, or devotional service, is eternal. One should be established in that

philosophical conviction.

In the

Çrémad-Bhägavatam

(1.2.11) this is explained. Vadanti tat tattva-vidas

tattvaà yaj jïänam advayam. “Those who are actually knowers of the Absolute

Truth know that the Self is realized in three different phases, as Brahman,

Paramätmä and Bhagavän.” Bhagavän is the last word in the realization of the

Absolute Truth; therefore one should reach up to that platform of

understanding the Supreme Personality of Godhead and thus engage in the

devotional service of the Lord. That is the perfection of knowledge.

Beginning from practicing humility up to the point of realization of the

Supreme Truth, the Absolute Personality of Godhead, this process is just like a

staircase beginning from the ground floor and going up to the top floor. Now

on this staircase there are so many people who have reached the first floor, the

second or the third floor, etc., but unless one reaches the top floor, which is

the understanding of Kåñëa, he is at a lower stage of knowledge. If anyone

wants to compete with God and at the same time make advancement in

spiritual knowledge, he will be frustrated. It is clearly stated that without

humility, understanding is not truly possible. To think oneself God is most

puffed up. Although the living entity is always being kicked by the stringent

laws of material nature, he still thinks, “I am God” because of ignorance. The

beginning of knowledge, therefore, is amänitva, humility. One should be

humble and know that he is subordinate to the Supreme Lord. Due to rebellion

against the Supreme Lord, one becomes subordinate to material nature. One

must know and be convinced of this truth.

TEXT 13

jeYa& YataTPa[v+YaaiMa YaJjaTvaMa*TaMaénuTae )

ANaaidMaTPar& b]ø Na SataàaSaduCYaTae )) 13 ))

jïeyaà yat tat pravakñyämi

yaj jïätvämåtam açnute

anädi mat-paraà brahma

na sat tan näsad ucyate

SYNONYMS

jïeyam—the knowable; yat—which; tat—that; pravakñyämi—I shall now

explain; yat—which; jïätvä—knowing; amåtam—nectar; açnute—one tastes;

anädi—beginningless; mat-param—subordinate to Me; brahma—spirit;

na—neither; sat—cause; tat—that; na—nor; asat—effect; ucyate—is said to

be.

TRANSLATION

I shall now explain the knowable, knowing which you will taste the eternal.

Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause

and effect of this material world.

PURPORT

The Lord has explained the field of activities and the knower of the field.

He has also explained the process of knowing the knower of the field of

activities. Now He begins to explain the knowable, first the soul and then the

Supersoul. By knowledge of the knower, both the soul and the Supersoul, one

can relish the nectar of life. As explained in the Second Chapter, the living

entity is eternal. This is also confirmed here. There is no specific date at which

the jéva was born. Nor can anyone trace out the history of the jévätmä’s

manifestation from the Supreme Lord. Therefore it is beginningless. The

Vedic literature confirms this: na jäyate mriyate vä vipaçcit (

Kaöha Upaniñad

1.2.18). The knower of the body is never born and never dies, and he is full of

knowledge.

The Supreme Lord as the Supersoul is also stated in the Vedic literature

(

Çvetäçvatara Upaniñad

6.16) to be pradhäna-kñetrajïa-patir guëeçaù, the chief

knower of the body and the master of the three modes of material nature. In

the småti it is said, däsa-bhüto harer eva nänyasvaiva kadäcana. The living

entities are eternally in the service of the Supreme Lord. This is also

confirmed by Lord Caitanya in His teachings. Therefore the description of

Brahman mentioned in this verse is in relation to the individual soul, and

when the word Brahman is applied to the living entity, it is to be understood

that he is vijïäna-brahma as opposed to änanda-brahma. Änanda-brahma is the

Supreme Brahman Personality of Godhead.

TEXT 14

SavRTa" Paai<aPaad& TaTSavRTaae_i+aiXaraeMau%Ma( )

SavRTa" é[uiTaMaçaeke- SavRMaav*TYa iTaïiTa )) 14 ))

sarvataù päëi-pädaà tat

sarvato ’kñi-çiro-mukham

sarvataù çrutimal loke

sarvam ävåtya tiñöhati

SYNONYMS

sarvataù—everywhere; päëi—hands; pädam—legs; tat—that;

sarvataù—everywhere; akñi—eyes; çiraù—heads; mukham—faces;

sarvataù—everywhere; çruti-mat—having ears; loke—in the world;

sarvam—everything; ävåtya—covering; tiñöhati—exists.

TRANSLATION

Everywhere are His hands and legs, His eyes, heads and faces, and He has

ears everywhere. In this way the Supersoul exists, pervading everything.

PURPORT

As the sun exists diffusing its unlimited rays, so does the Supersoul, or

Supreme Personality of Godhead. He exists in His all-pervading form, and in

Him exist all the individual living entities, beginning from the first great

teacher, Brahmä, down to the small ants. There are unlimited heads, legs,

hands and eyes, and unlimited living entities. All are existing in and on the

Supersoul. Therefore the Supersoul is all-pervading. The individual soul,

however, cannot say that he has his hands, legs and eyes everywhere. That is

not possible. If he thinks that under ignorance he is not conscious that his

hands and legs are diffused all over but when he attains to proper knowledge

he will come to that stage, his thinking is contradictory. This means that the

individual soul, having become conditioned by material nature, is not supreme.

The Supreme is different from the individual soul. The Supreme Lord can

extend His hand without limit; the individual soul cannot. In Bhagavad-gétä

the Lord says that if anyone offers Him a flower, or a fruit, or a little water, He

accepts it. If the Lord is a far distance away, how can He accept things? This is

the omnipotence of the Lord: even though He is situated in His own abode,

far, far away from earth, He can extend His hand to accept what anyone

offers. That is His potency. In the

Brahma-saàhitä

(5.37) it is stated, goloka eva

nivasaty akhilätma-bhütaù: although He is always engaged in pastimes in His

transcendental planet, He is all-pervading. The individual soul cannot claim

that he is all-pervading. Therefore this verse describes the Supreme Soul, the

Personality of Godhead, not the individual soul.

TEXT 15

SaveRiNd]YaGau<aa>aaSa& SaveRiNd]YaivviJaRTaMa( )

ASa¢&- SavR>a*ÀEv iNaGauR<a& Gau<a>aae¢*- c )) 15 ))

sarvendriya-guëäbhäsaà

sarvendriya-vivarjitam

asaktaà sarva-bhåc caiva

nirguëaà guëa-bhoktå ca

SYNONYMS

sarva—of all; indriya—senses; guëa—of the qualities; äbhäsam—the original

source; sarva—all; indriya—senses; vivarjitam—being without;

asaktam—without attachment; sarva-bhåt—the maintainer of everyone;

ca—also; eva—certainly; nirguëam—without material qualities;

guëa-bhoktå—master of the guëas; ca—also.

TRANSLATION

The Supersoul is the original source of all senses, yet He is without senses.

He is unattached, although He is the maintainer of all living beings. He

transcends the modes of nature, and at the same time He is the master of all the

modes of material nature.

PURPORT

The Supreme Lord, although the source of all the senses of the living

entities, doesn’t have material senses like they have. Actually, the individual

souls have spiritual senses, but in conditioned life they are covered with the

material elements, and therefore the sense activities are exhibited through

matter. The Supreme Lord’s senses are not so covered. His senses are

transcendental and are therefore called nirguëa. Guëa means the material

modes, but His senses are without material covering. It should be understood

that His senses are not exactly like ours. Although He is the source of all our

sensory activities, He has His transcendental senses, which are

uncontaminated. This is very nicely explained in the

Çvetäçvatara Upaniñad

(3.19) in the verse apäëi-pädo javano grahétä. The Supreme Personality of

Godhead has no hands which are materially contaminated, but He has His

hands and accepts whatever sacrifice is offered to Him. That is the distinction

between the conditioned soul and the Supersoul. He has no material eyes, but

He has eyes—otherwise how could He see? He sees everything—past, present

and future. He lives within the heart of the living being, and He knows what

we have done in the past, what we are doing now, and what is awaiting us in

the future. This is also confirmed in Bhagavad-gétä: He knows everything, but

no one knows Him. It is said that the Supreme Lord has no legs like us, but He

can travel throughout space because He has spiritual legs. In other words, the

Lord is not impersonal; He has His eyes, legs, hands and everything else, and

because we are part and parcel of the Supreme Lord we also have these things.

But His hands, legs, eyes and senses are not contaminated by material nature.

Bhagavad-gétä also confirms that when the Lord appears He appears as He is

by His internal potency. He is not contaminated by the material energy,

because He is the Lord of material energy. In the Vedic literature we find that

His whole embodiment is spiritual. He has His eternal form, called

sac-cid-änanda-vigraha [Bs. 5.1]. He is full of all opulence. He is the proprietor

of all wealth and the owner of all energy. He is the most intelligent and is full

of knowledge. These are some of the symptoms of the Supreme Personality of

Godhead. He is the maintainer of all living entities and the witness of all

activity. As far as we can understand from Vedic literature, the Supreme Lord

is always transcendental. Although we do not see His head, face, hands or legs,

He has them, and when we are elevated to the transcendental situation we can

see the Lord’s form. Due to materially contaminated senses, we cannot see His

form. Therefore the impersonalists, who are still materially affected, cannot

understand the Personality of Godhead.

TEXT 16

bihrNTaê >aUTaaNaaMacr& crMaev c )

SaU+MaTvatadivjeYa& dUrSQa& caiNTake- c TaTa( )) 16 ))

bahir antaç ca bhütänäm

acaraà caram eva ca

sükñmatvät tad avijïeyaà

düra-sthaà cäntike ca tat

SYNONYMS

bahiù—outside; antaù—inside; ca—also; bhütänäm—of all living entities;

acaram—not moving; caram—moving; eva—also; ca—and; sükñmatvät—on

account of being subtle; tat—that; avijïeyam—unknowable; düra-stham—far

away; ca—also; antike—near; ca—and; tat—that.

TRANSLATION

The Supreme Truth exists outside and inside of all living beings, the moving

and the nonmoving. Because He is subtle, He is beyond the power of the

material senses to see or to know. Although far, far away, He is also near to all.

PURPORT

In Vedic literature we understand that Näräyaëa, the Supreme Person, is

residing both outside and inside of every living entity. He is present in both

the spiritual and material worlds. Although He is far, far away, still He is near

to us. These are the statements of Vedic literature. Äséno düraà vrajati çayäno

yäti sarvataù (

Kaöha Upaniñad

1.2.21). And because He is always engaged in

transcendental bliss, we cannot understand how He is enjoying His full

opulence. We cannot see or understand with these material senses. Therefore

in the Vedic language it is said that to understand Him our material mind and

senses cannot act. But one who has purified his mind and senses by practicing

Kåñëa consciousness in devotional service can see Him constantly. It is

confirmed in Brahma-saàhitä that the devotee who has developed love for the

Supreme God can see Him always, without cessation. And it is confirmed in

Bhagavad-gétä

(11.54) that He can be seen and understood only by devotional

service. Bhaktyä tv ananyayä çakyaù.

TEXT 17

Aiv>a¢&- c >aUTaezu iv>a¢-iMav c iSQaTaMa( )

>aUTa>aTa*R c TaJjeYa& Ga]iSaZ<au Pa[>aivZ<au c )) 17 ))

avibhaktaà ca bhüteñu

vibhaktam iva ca sthitam

bhüta-bhartå ca taj jïeyaà

grasiñëu prabhaviñëu ca

SYNONYMS

avibhaktam—without division; ca—also; bhüteñu—in all living beings;

vibhaktam—divided; iva—as if; ca—also; sthitam—situated; bhüta-bhartå—the

maintainer of all living entities; ca—also; tat—that; jïeyam—to be

understood; grasiñëu—devouring; prabhaviñëu—developing; ca—also.

TRANSLATION

Although the Supersoul appears to be divided among all beings, He is never

divided. He is situated as one. Although He is the maintainer of every living

entity, it is to be understood that He devours and develops all.

PURPORT

The Lord is situated in everyone’s heart as the Supersoul. Does this mean

that He has become divided? No. Actually, He is one. The example is given of

the sun: The sun, at the meridian, is situated in its place. But if one goes for

five thousand miles in all directions and asks, “Where is the sun?” everyone

will say that it is shining on his head. In the Vedic literature this example is

given to show that although He is undivided, He is situated as if divided. Also

it is said in Vedic literature that one Viñëu is present everywhere by His

omnipotence, just as the sun appears in many places to many persons. And the

Supreme Lord, although the maintainer of every living entity, devours

everything at the time of annihilation. This was confirmed in the Eleventh

Chapter when the Lord said that He had come to devour all the warriors

assembled at Kurukñetra. He also mentioned that in the form of time He

devours also. He is the annihilator, the killer of all. When there is creation, He

develops all from their original state, and at the time of annihilation He

devours them. The Vedic hymns confirm the fact that He is the origin of all

living entities and the rest of all. After creation, everything rests in His

omnipotence, and after annihilation everything again returns to rest in Him.

These are the confirmations of Vedic hymns. Yato vä imäni bhütäni jäyante

yena jätäni jévanti yat prayanty abhisaà-viçanti tad brahma tad vijijïäsasva

(

Taittiréya Upaniñad

3.1).

TEXT 18

JYaaeiTazaMaiPa TaJJYaaeiTaSTaMaSa" ParMauCYaTae )

jaNa& jeYa& jaNaGaMYa& ôid SavRSYa iviïTaMa( )) 18 ))

jyotiñäm api taj jyotis

tamasaù param ucyate

jïänaà jïeyaà jïäna-gamyaà

hådi sarvasya viñöhitam

SYNONYMS

jyotiñäm—in all luminous objects; api—also; tat—that; jyotiù—the source of

light; tamasaù—the darkness; param—beyond; ucyate—is said;

jïänam—knowledge; jïeyam—to be known; jïäna-gamyam—to be approached

by knowledge; hådi—in the heart; sarvasya—of everyone; viñöhitam—situated.

TRANSLATION

He is the source of light in all luminous objects. He is beyond the darkness

of matter and is unmanifested. He is knowledge, He is the object of knowledge,

and He is the goal of knowledge. He is situated in everyone’s heart.

PURPORT

The Supersoul, the Supreme Personality of Godhead, is the source of light

in all luminous objects like the sun, moon and stars. In the Vedic literature we

find that in the spiritual kingdom there is no need of sun or moon, because the

effulgence of the Supreme Lord is there. In the material world that

brahmajyoti, the Lord’s spiritual effulgence, is covered by the mahat-tattva, the

material elements; therefore in this material world we require the assistance of

sun, moon, electricity, etc., for light. But in the spiritual world there is no need

of such things. It is clearly stated in the Vedic literature that because of His

luminous effulgence, everything is illuminated. It is clear, therefore, that His

situation is not in the material world. He is situated in the spiritual world,

which is far, far away in the spiritual sky. That is also confirmed in the Vedic

literature. Äditya-varëaà tamasaù parastät (

Çvetäçvatara Upaniñad

3.8). He is

just like the sun, eternally luminous, but He is far, far beyond the darkness of

this material world.

His knowledge is transcendental. The Vedic literature confirms that

Brahman is concentrated transcendental knowledge. To one who is anxious to

be transferred to that spiritual world, knowledge is given by the Supreme Lord,

who is situated in everyone’s heart. One Vedic mantra (

Çvetäçvatara Upaniñad

6.18) says, taà ha devam ätma-buddhi-prakäçaà mumukñur vai çaraëam ahaà

prapadye. One must surrender unto the Supreme Personality of Godhead if he

at all wants liberation. As far as the goal of ultimate knowledge is concerned, it

is also confirmed in Vedic literature: tam eva viditväti måtyum eti. “Only by

knowing Him can one surpass the boundary of birth and death.” (

Çvetäçvatara

Upaniñad

3.8)

He is situated in everyone’s heart as the supreme controller. The Supreme

has legs and hands distributed everywhere, and this cannot be said of the

individual soul. Therefore that there are two knowers of the field of

activity—the individual soul and the Supersoul—must be admitted. One’s

hands and legs are distributed locally, but Kåñëa’s hands and legs are

distributed everywhere. This is confirmed in the

Çvetäçvatara Upaniñad

(3.17):

sarvasya prabhum éçänaà sarvasya çaraëaà båhat. That Supreme Personality of

Godhead, Supersoul, is the prabhu, or master, of all living entities; therefore

He is the ultimate shelter of all living entities. So there is no denying the fact

that the Supreme Supersoul and the individual soul are always different.

TEXT 19

wiTa +ae}a& TaQaa jaNa& jeYa& cae¢&- SaMaaSaTa" )

MaÙ¢- WTaiÜjaYa MaÙavaYaaePaPaÛTae )) 19 ))

iti kñetraà tathä jïänaà

jïeyaà coktaà samäsataù

mad-bhakta etad vijïäya

mad-bhäväyopapadyate

SYNONYMS

iti—thus; kñetram—the field of activities (the body); tathä—also;

jïänam—knowledge; jïeyam—the knowable; ca—also; uktam—described;

samäsataù—in summary; mat-bhaktaù—My devotee; etat—all this;

vijïäya—after understanding; mat-bhäväya—to My nature;

upapadyate—attains.

TRANSLATION

Thus the field of activities [the body], knowledge and the knowable have

been summarily described by Me. Only My devotees can understand this

thoroughly and thus attain to My nature.

PURPORT

The Lord has described in summary the body, knowledge and the knowable.

This knowledge is of three things: the knower, the knowable and the process of

knowing. Combined, these are called vijïäna, or the science of knowledge.

Perfect knowledge can be understood by the unalloyed devotees of the Lord

directly. Others are unable to understand. The monists say that at the ultimate

stage these three items become one, but the devotees do not accept this.

Knowledge and development of knowledge mean understanding oneself in

Kåñëa consciousness. We are being led by material consciousness, but as soon

as we transfer all consciousness to Kåñëa’s activities and realize that Kåñëa is

everything, then we attain real knowledge. In other words, knowledge is

nothing but the preliminary stage of understanding devotional service

perfectly. In the Fifteenth Chapter this will be very clearly explained.

Now, to summarize, one may understand that verses 6 and 7, beginning

from mahä-bhütäni and continuing through cetanä dhåtiù, analyze the material

elements and certain manifestations of the symptoms of life. These combine to

form the body, or the field of activities. And verses 8 through 12, from

amänitvam through tattva-jïänärtha-darçanam, describe the process of

knowledge for understanding both types of knower of the field of activities,

namely the soul and the Supersoul. Then verses 13 through 18, beginning from

anädi mat-param and continuing through hådi sarvasya viñöhitam, describe the

soul and the Supreme Lord, or the Supersoul.

Thus three items have been described: the field of activity (the body), the

process of understanding, and both the soul and the Supersoul. It is especially

described here that only the unalloyed devotees of the Lord can understand

these three items clearly. So for these devotees Bhagavad-gétä is fully useful; it

is they who can attain the supreme goal, the nature of the Supreme Lord,

Kåñëa. In other words, only devotees, and not others, can understand

Bhagavad-gétä and derive the desired result.

TEXT 20

Pa[k*-iTa& Pauåz& cEv ivÖyNaadq o>aaviPa )

ivk-ara&ê Gau<aa&êEv iviÖ Pa[k*-iTaSaM>avaNa( )) 20 ))

prakåtià puruñaà caiva

viddhy anädé ubhäv api

vikäräàç ca guëäàç caiva

viddhi prakåti-sambhavän

SYNONYMS

prakåtim—material nature; puruñam—the living entities; ca—also;

eva—certainly; viddhi—you must know; anädé—without beginning;

ubhau—both; api—also; vikärän—transformations; ca—also; guëän—the

three modes of nature; ca—also; eva—certainly; viddhi—know;

prakåti—material nature; sambhavän—produced of.

TRANSLATION

Material nature and the living entities should be understood to be

beginningless. Their transformations and the modes of matter are products of

material nature.

PURPORT

By the knowledge given in this chapter, one can understand the body (the

field of activities) and the knowers of the body (both the individual soul and

the Supersoul). The body is the field of activity and is composed of material

nature. The individual soul that is embodied and enjoying the activities of the

body is the puruña, or the living entity. He is one knower, and the other is the

Supersoul. Of course, it is to be understood that both the Supersoul and the

individual entity are different manifestations of the Supreme Personality of

Godhead. The living entity is in the category of His energy, and the Supersoul

is in the category of His personal expansion.

Both material nature and the living entity are eternal. That is to say that

they existed before the creation. The material manifestation is from the energy

of the Supreme Lord, and so also are the living entities, but the living entities

are of the superior energy. Both the living entities and material nature existed

before this cosmos was manifested. Material nature was absorbed in the

Supreme Personality of Godhead, Mahä-Viñëu, and when it was required, it

was manifested by the agency of mahat-tattva. Similarly, the living entities are

also in Him, and because they are conditioned, they are averse to serving the

Supreme Lord. Thus they are not allowed to enter into the spiritual sky. But

with the coming forth of material nature these living entities are again given a

chance to act in the material world and prepare themselves to enter into the

spiritual world. That is the mystery of this material creation. Actually the

living entity is originally the spiritual part and parcel of the Supreme Lord, but

due to his rebellious nature, he is conditioned within material nature. It really

does not matter how these living entities or superior entities of the Supreme

Lord have come in contact with material nature. The Supreme Personality of

Godhead knows, however, how and why this actually took place. In the

scriptures the Lord says that those attracted by this material nature are

undergoing a hard struggle for existence. But we should know it with certainty

from the descriptions of these few verses that all transformations and

influences of material nature by the three modes are also productions of

material nature. All transformations and variety in respect to living entities

are due to the body. As far as spirit is concerned, living entities are all the

same.

TEXT 21

k-aYaRk-ar<ak-Ta*RTve heTau" Pa[k*-iTaåCYaTae )

Pauåz" Sau%du"%aNaa& >aae¢*-Tve heTauåCYaTae )) 21 ))

kärya-käraëa-kartåtve

hetuù prakåtir ucyate

puruñaù sukha-duùkhänäà

bhoktåtve hetur ucyate

SYNONYMS

kärya—of effect; käraëa—and cause; kartåtve—in the matter of creation;

hetuù—the instrument; prakåtiù—material nature; ucyate—is said to be;

puruñaù—the living entity; sukha—of happiness; duùkhänäm—and distress;

bhoktåtve—in enjoyment; hetuù—the instrument; ucyate—is said to be.

TRANSLATION

Nature is said to be the cause of all material causes and effects, whereas the

living entity is the cause of the various sufferings and enjoyments in this world.

PURPORT

The different manifestations of body and senses among the living entities

are due to material nature. There are 8,400,000 different species of life, and

these varieties are creations of the material nature. They arise from the

different sensual pleasures of the living entity, who thus desires to live in this

body or that. When he is put into different bodies, he enjoys different kinds of

happiness and distress. His material happiness and distress are due to his body,

and not to himself as he is. In his original state there is no doubt of enjoyment;

therefore that is his real state. Because of the desire to lord it over material

nature, he is in the material world. In the spiritual world there is no such

thing. The spiritual world is pure, but in the material world everyone is

struggling hard to acquire different kinds of pleasures for the body. It might be

more clear to state that this body is the effect of the senses. The senses are

instruments for gratifying desire. Now, the sum total—body and instrument

senses—are offered by material nature, and as will be clear in the next verse,

the living entity is blessed or damned with circumstances according to his past

desire and activity. According to one’s desires and activities, material nature

places one in various residential quarters. The being himself is the cause of his

attaining such residential quarters and his attendant enjoyment or suffering.

Once placed in some particular kind of body, he comes under the control of

nature because the body, being matter, acts according to the laws of nature. At

that time, the living entity has no power to change that law. Suppose an entity

is put into the body of a dog. As soon as he is put into the body of a dog, he

must act like a dog. He cannot act otherwise. And if the living entity is put

into the body of a hog, then he is forced to eat stool and act like a hog.

Similarly, if the living entity is put into the body of a demigod, he must act

according to his body. This is the law of nature. But in all circumstances, the

Supersoul is with the individual soul. That is explained in the Vedas (

Muëòaka

Upaniñad

3.1.1) as follows: dvä suparëä sayujä sakhäyaù. The Supreme Lord is so

kind upon the living entity that He always accompanies the individual soul

and in all circumstances is present as the Supersoul, or Paramätmä.

TEXT 22

Pauåz" Pa[k*-iTaSQaae ih >au»e Pa[k*-iTaJaaNGau<aaNa( )

k-ar<a& Gau<aSa®ae_SYa SadSaÛaeiNaJaNMaSau )) 22 ))

puruñaù prakåti-stho hi

bhuìkte prakåti-jän guëän

käraëaà guëa-saìgo ’sya

sad-asad-yoni-janmasu

SYNONYMS

puruñaù—the living entity; prakåti-sthaù—being situated in the material

energy; hi—certainly; bhuìkte—enjoys; prakåti-jän—produced by the material

nature; guëän—the modes of nature; käraëam—the cause; guëa-saìgaù—the

association with the modes of nature; asya—of the living entity; sat-asat—in

good and bad; yoni—species of life; janmasu—in births.

TRANSLATION

The living entity in material nature thus follows the ways of life, enjoying

the three modes of nature. This is due to his association with that material

nature. Thus he meets with good and evil among various species.

PURPORT

This verse is very important for an understanding of how the living entities

transmigrate from one body to another. It is explained in the Second Chapter

that the living entity is transmigrating from one body to another just as one

changes dress. This change of dress is due to his attachment to material

existence. As long as he is captivated by this false manifestation, he has to

continue transmigrating from one body to another. Due to his desire to lord it

over material nature, he is put into such undesirable circumstances. Under the

influence of material desire, the entity is born sometimes as a demigod,

sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as

a saintly man, as a bug. This is going on. And in all cases the living entity

thinks himself to be the master of his circumstances, yet he is under the

influence of material nature.

How he is put into such different bodies is explained here. It is due to

association with the different modes of nature. One has to rise, therefore,

above the three material modes and become situated in the transcendental

position. That is called Kåñëa consciousness. Unless one is situated in Kåñëa

consciousness, his material consciousness will oblige him to transfer from one

body to another because he has material desires since time immemorial. But he

has to change that conception. That change can be effected only by hearing

from authoritative sources. The best example is here: Arjuna is hearing the

science of God from Kåñëa. The living entity, if he submits to this hearing

process, will lose his long-cherished desire to dominate material nature, and

gradually and proportionately, as he reduces his long desire to dominate, he

comes to enjoy spiritual happiness. In a Vedic mantra it is said that as he

becomes learned in association with the Supreme Personality of Godhead, he

proportionately relishes his eternal blissful life.

TEXT 23

oPad]íaNauMaNTaa c >aTaaR >aae¢-a Maheìr" )

ParMaaTMaeiTa caPYau¢-ae dehe_iSMaNPauåz" Par" )) 23 ))

upadrañöänumantä ca

bhartä bhoktä maheçvaraù

paramätmeti cäpy ukto

dehe ’smin puruñaù paraù

SYNONYMS

upadrañöä—overseer; anumantä—permitter; ca—also; bhartä—master;

bhoktä—supreme enjoyer; mahä-éçvaraù—the Supreme Lord;

parama-ätmä—the Supersoul; iti—also; ca—and; api—indeed; uktaù—is said;

dehe—in the body; asmin—this; puruñaù—enjoyer; paraù—transcendental.

TRANSLATION

Yet in this body there is another, a transcendental enjoyer, who is the Lord,

the supreme proprietor, who exists as the overseer and permitter, and who is

known as the Supersoul.

PURPORT

It is stated here that the Supersoul, who is always with the individual soul,

is the representation of the Supreme Lord. He is not an ordinary living entity.

Because the monist philosophers take the knower of the body to be one, they

think that there is no difference between the Supersoul and the individual

soul. To clarify this, the Lord says that He is represented as the Paramätmä in

every body. He is different from the individual soul; He is para,

transcendental. The individual soul enjoys the activities of a particular field,

but the Supersoul is present not as finite enjoyer nor as one taking part in

bodily activities, but as the witness, overseer, permitter and supreme enjoyer.

His name is Paramätmä, not ätmä, and He is transcendental. It is distinctly

clear that the ätmä and Paramätmä are different. The Supersoul, the

Paramätmä, has legs and hands everywhere, but the individual soul does not.

And because the Paramätmä is the Supreme Lord, He is present within to

sanction the individual soul’s desiring material enjoyment. Without the

sanction of the Supreme Soul, the individual soul cannot do anything. The

individual is bhukta, or the sustained, and the Lord is bhoktä, or the

maintainer. There are innumerable living entities, and He is staying in them

as a friend.

The fact is that every individual living entity is eternally part and parcel of

the Supreme Lord, and both of them are very intimately related as friends. But

the living entity has the tendency to reject the sanction of the Supreme Lord

and act independently in an attempt to dominate nature, and because he has

this tendency he is called the marginal energy of the Supreme Lord. The living

entity can be situated either in the material energy or in the spiritual energy.

As long as he is conditioned by the material energy, the Supreme Lord, as his

friend, the Supersoul, stays with him just to get him to return to the spiritual

energy. The Lord is always eager to take him back to the spiritual energy, but

due to his minute independence the individual entity is continually rejecting

the association of spiritual light. This misuse of independence is the cause of

his material strife in the conditioned nature. The Lord, therefore, is always

giving instruction from within and from without. From without He gives

instructions as stated in Bhagavad-gétä, and from within He tries to convince

the living entity that his activities in the material field are not conducive to

real happiness. “Just give it up and turn your faith toward Me. Then you will be

happy,” He says. Thus the intelligent person who places his faith in the

Paramätmä or the Supreme Personality of Godhead begins to advance toward

a blissful eternal life of knowledge.

TEXT 24

Ya Wv& veita Pauåz& Pa[k*-iTa& c Gau<aE" Sah )

SavRQaa vTaRMaaNaae_iPa Na Sa >aUYaae_i>aJaaYaTae )) 24 ))

ya evaà vetti puruñaà

prakåtià ca guëaiù saha

sarvathä vartamäno ’pi

na sa bhüyo ’bhijäyate

SYNONYMS

yaù—anyone who; evam—thus; vetti—understands; puruñam—the living

entity; prakåtim—material nature; ca—and; guëaiù—the modes of material

nature; saha—with; sarvathä—in all ways; vartamänaù—being situated;

api—in spite of; na—never; saù—he; bhüyaù—again; abhijäyate—takes his

birth.

TRANSLATION

One who understands this philosophy concerning material nature, the living

entity and the interaction of the modes of nature is sure to attain liberation. He

will not take birth here again, regardless of his present position.

PURPORT

Clear understanding of material nature, the Supersoul, the individual soul

and their interrelation makes one eligible to become liberated and turn to the

spiritual atmosphere without being forced to return to this material nature.

This is the result of knowledge. The purpose of knowledge is to understand

distinctly that the living entity has by chance fallen into this material

existence. By his personal endeavor in association with authorities, saintly

persons and a spiritual master, he has to understand his position and then

revert to spiritual consciousness or Kåñëa consciousness by understanding

Bhagavad-gétä as it is explained by the Personality of Godhead. Then it is

certain that he will never come again into this material existence; he will be

transferred into the spiritual world for a blissful eternal life of knowledge.

TEXT 25

DYaaNaeNaaTMaiNa PaXYaiNTa ke-icdaTMaaNaMaaTMaNaa )

ANYae Saa&:YaeNa YaaeGaeNa k-MaRYaaeGaeNa caPare )) 25 ))

dhyänenätmani paçyanti

kecid ätmänam ätmanä

anye säìkhyena yogena

karma-yogena cäpare

SYNONYMS

dhyänena—by meditation; ätmani—within the self; paçyanti—see;

kecit—some; ätmänam—the Supersoul; ätmanä—by the mind; anye—others;

säìkhyena—of philosophical discussion; yogena—by the yoga system;

karma-yogena—by activities without fruitive desire; ca—also; apare—others.

TRANSLATION

Some perceive the Supersoul within themselves through meditation, others

through the cultivation of knowledge, and still others through working without

fruitive desires.

PURPORT

The Lord informs Arjuna that the conditioned souls can be divided into

two classes as far as man’s search for self-realization is concerned. Those who

are atheists, agnostics and skeptics are beyond the sense of spiritual

understanding. But there are others, who are faithful in their understanding of

spiritual life, and they are called introspective devotees, philosophers, and

workers who have renounced fruitive results. Those who always try to establish

the doctrine of monism are also counted among the atheists and agnostics. In

other words, only the devotees of the Supreme Personality of Godhead are best

situated in spiritual understanding, because they understand that beyond this

material nature are the spiritual world and the Supreme Personality of

Godhead, who is expanded as the Paramätmä, the Supersoul in everyone, the

all-pervading Godhead. Of course there are those who try to understand the

Supreme Absolute Truth by cultivation of knowledge, and they can be

counted in the class of the faithful. The Säìkhya philosophers analyze this

material world into twenty-four elements, and they place the individual soul as

the twenty-fifth item. When they are able to understand the nature of the

individual soul to be transcendental to the material elements, they are able to

understand also that above the individual soul there is the Supreme

Personality of Godhead. He is the twenty-sixth element. Thus gradually they

also come to the standard of devotional service in Kåñëa consciousness. Those

who work without fruitive results are also perfect in their attitude. They are

given a chance to advance to the platform of devotional service in Kåñëa

consciousness. Here it is stated that there are some people who are pure in

consciousness and who try to find out the Supersoul by meditation, and when

they discover the Supersoul within themselves, they become transcendentally

situated. Similarly, there are others who also try to understand the Supreme

Soul by cultivation of knowledge, and there are others who cultivate the

haöha-yoga system and who try to satisfy the Supreme Personality of Godhead

by childish activities.

TEXT 26

ANYae TvevMaJaaNaNTa" é[uTvaNYae>Ya oPaaSaTae )

Tae_iPa caiTaTarNTYaev Ma*TYau& é[uiTaParaYa<aa" )) 26 ))

anye tv evam ajänantaù

çrutvänyebhya upäsate

te ’pi cätitaranty eva

måtyuà çruti-paräyaëäù

SYNONYMS

anye—others; tu—but; evam—thus; ajänantaù—without spiritual knowledge;

çrutvä—by hearing; anyebhyaù—from others; upäsate—begin to worship;

te—they; api—also; ca—and; atitaranti—transcend; eva—certainly;

måtyum—the path of death; çruti-paräyaëäù—inclined to the process of

hearing.

TRANSLATION

Again there are those who, although not conversant in spiritual knowledge,

begin to worship the Supreme Person upon hearing about Him from others.

Because of their tendency to hear from authorities, they also transcend the path

of birth and death.

PURPORT

This verse is particularly applicable to modern society because in modern

society there is practically no education in spiritual matters. Some of the

people may appear to be atheistic or agnostic or philosophical, but actually

there is no knowledge of philosophy. As for the common man, if he is a good

soul, then there is a chance for advancement by hearing. This hearing process

is very important. Lord Caitanya, who preached Kåñëa consciousness in the

modern world, gave great stress to hearing because if the common man simply

hears from authoritative sources he can progress, especially, according to Lord

Caitanya, if he hears the transcendental vibration Hare Kåñëa, Hare Kåñëa,

Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. It

is stated, therefore, that all men should take advantage of hearing from

realized souls and gradually become able to understand everything. The

worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya

has said that in this age no one needs to change his position, but one should

give up the endeavor to understand the Absolute Truth by speculative

reasoning. One should learn to become the servant of those who are in

knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a

pure devotee, hear from him about self-realization and follow in his footsteps,

one will be gradually elevated to the position of a pure devotee. In this verse

particularly, the process of hearing is strongly recommended, and this is very

appropriate. Although the common man is often not as capable as so-called

philosophers, faithful hearing from an authoritative person will help one

transcend this material existence and go back to Godhead, back to home.

TEXT 27

YaavTSaÅaYaTae ik-iÄTSatv& SQaavrJa®MaMa( )

+ae}a+ae}ajSa&YaaeGaataiÜiÖ >arTazR>a )) 27 ))

yävat saïjäyate kiïcit

sattvaà sthävara-jaìgamam

kñetra-kñetrajïa-saàyogät

tad viddhi bharatarñabha

SYNONYMS

yävat—whatever; saïjäyate—comes into being; kiïcit—anything;

sattvam—existence; sthävara—not moving; jaìgamam—moving; kñetra—of

the body; kñetra-jïa—and the knower of the body; saàyogät—by the union

between; tat viddhi—you must know it; bharata-åñabha—O chief of the

Bhäratas.

TRANSLATION

O chief of the Bhäratas, know that whatever you see in existence, both the

moving and the nonmoving, is only a combination of the field of activities and

the knower of the field.

PURPORT

Both material nature and the living entity, which were existing before the

creation of the cosmos, are explained in this verse. Whatever is created is but a

combination of the living entity and material nature. There are many

manifestations like trees, mountains and hills which are not moving, and there

are many existences which are moving, and all of them are but combinations

of material nature and the superior nature, the living entity. Without the

touch of the superior nature, the living entity, nothing can grow. The

relationship between matter and nature is eternally going on, and this

combination is effected by the Supreme Lord; therefore He is the controller of

both the superior and inferior natures. The material nature is created by Him,

and the superior nature is placed in this material nature, and thus all these

activities and manifestations take place.

TEXT 28

SaMa& SaveRzu >aUTaezu iTaïNTa& ParMaeìrMa( )

ivNaXYaTSvivNaXYaNTa& Ya" PaXYaiTa Sa PaXYaiTa )) 28 ))

samaà sarveñu bhüteñu

tiñöhantaà parameçvaram

vinaçyatsv avinaçyantaà

yaù paçyati sa paçyati

SYNONYMS

samam—equally; sarveñu—in all; bhüteñu—living entities;

tiñöhan-tam—residing; parama-éçvaram—the Supersoul; vinaçyatsu—in the

destructible; avinaçyantam—not destroyed; yaù—anyone who; paçyati—sees;

saù—he; paçyati—actually sees.

TRANSLATION

One who sees the Supersoul accompanying the individual soul in all bodies,

and who understands that neither the soul nor the Supersoul within the

destructible body is ever destroyed, actually sees.

PURPORT

Anyone who by good association can see three things combined

together—the body, the proprietor of the body, or individual soul, and the

friend of the individual soul—is actually in knowledge. Unless one has the

association of a real knower of spiritual subjects, one cannot see these three

things. Those who do not have such association are ignorant; they simply see

the body, and they think that when the body is destroyed everything is

finished. But actually it is not so. After the destruction of the body, both the

soul and the Supersoul exist, and they go on eternally in many various moving

and nonmoving forms. The Sanskrit word parameçvara is sometimes translated

as “the individual soul” because the soul is the master of the body and after the

destruction of the body he transfers to another form. In that way he is master.

But there are others who interpret this parameçvara to be the Supersoul. In

either case, both the Supersoul and the individual soul continue. They are not

destroyed. One who can see in this way can actually see what is happening.

TEXT 29

SaMa& PaXYaiNh SavR}a SaMaviSQaTaMaqìrMa( )

Na ihNaSTYaaTMaNaaTMaaNa& TaTaae YaaiTa Para& GaiTaMa( )) 29 ))

samaà paçyan hi sarvatra

samavasthitam éçvaram

na hinasty ätmanätmänaà

tato yäti paräà gatim

SYNONYMS

samam—equally; paçyan—seeing; hi—certainly; sarvatra—everywhere;

samavasthitam—equally situated; éçvaram—the Supersoul; na—does not;

hinasti—degrade; ätmanä—by the mind; ätmänam—the soul; tataù—then;

yäti—reaches; paräm—the transcendental; gatim—destination.

TRANSLATION

One who sees the Supersoul equally present everywhere, in every living

being, does not degrade himself by his mind. Thus he approaches the

transcendental destination.

PURPORT

The living entity, by accepting his material existence, has become situated

differently than in his spiritual existence. But if one understands that the

Supreme is situated in His Paramätmä manifestation everywhere, that is, if one

can see the presence of the Supreme Personality of Godhead in every living

thing, he does not degrade himself by a destructive mentality, and he therefore

gradually advances to the spiritual world. The mind is generally addicted to

sense gratifying processes; but when the mind turns to the Supersoul, one

becomes advanced in spiritual understanding.

TEXT 30

Pa[k*-TYaEv c k-MaaRi<a i§-YaMaa<aaiNa SavRXa" )

Ya" PaXYaiTa TaQaaTMaaNaMak-TaaRr& Sa PaXYaiTa )) 30 ))

prakåtyaiva ca karmäëi

kriyamäëäni sarvaçaù

yaù paçyati tathätmänam

akartäraà sa paçyati

SYNONYMS

prakåtyä—by material nature; eva—certainly; ca—also; karmäëi—activities;

kriyamäëäni—being performed; sarvaçaù—in all respects; yaù—anyone who;

paçyati—sees; tathä—also; ätmänam—himself; akartäram—the nondoer;

saù—he; paçyati—sees perfectly.

TRANSLATION

One who can see that all activities are performed by the body, which is

created of material nature, and sees that the self does nothing, actually sees.

PURPORT

This body is made by material nature under the direction of the Supersoul,

and whatever activities are going on in respect to one’s body are not his doing.

Whatever one is supposed to do, either for happiness or for distress, one is

forced to do because of the bodily constitution. The self, however, is outside all

these bodily activities. This body is given according to one’s past desires. To

fulfill desires, one is given the body, with which he acts accordingly.

Practically speaking, the body is a machine, designed by the Supreme Lord, to

fulfill desires. Because of desires, one is put into difficult circumstances to

suffer or to enjoy. This transcendental vision of the living entity, when

developed, makes one separate from bodily activities. One who has such a

vision is an actual seer.

TEXT 31

Yada >aUTaPa*QaG>aavMaek-SQaMaNauPaXYaiTa )

TaTa Wv c ivSTaar& b]ø SaMPaÛTae Tada )) 31 ))

yadä bhüta-påthag-bhävam

eka-stham anupaçyati

tata eva ca vistäraà

brahma sampadyate tadä

SYNONYMS

yadä—when; bhüta—of living entities; påthak-bhävam—separated identities;

eka-stham—situated in one; anupaçyati—one tries to see through authority;

tataù eva—thereafter; ca—also; vistäram—the expansion; brahma—the

Absolute; sampadyate—he attains; tadä—at that time.

TRANSLATION

When a sensible man ceases to see different identities due to different

material bodies and he sees how beings are expanded everywhere, he attains to

the Brahman conception.

PURPORT

When one can see that the various bodies of living entities arise due to the

different desires of the individual soul and do not actually belong to the soul

itself, one actually sees. In the material conception of life, we find someone a

demigod, someone a human being, a dog, a cat, etc. This is material vision, not

actual vision. This material differentiation is due to a material conception of

life. After the destruction of the material body, the spirit soul is one. The spirit

soul, due to contact with material nature, gets different types of bodies. When

one can see this, he attains spiritual vision; thus being freed from

differentiations like man, animal, big, low, etc., one becomes purified in his

consciousness and able to develop Kåñëa consciousness in his spiritual identity.

How he then sees things will be explained in the next verse.

TEXT 32

ANaaidTvaiàGauR<aTvaTParMaaTMaaYaMaVYaYa" )

XarqrSQaae_iPa k-aENTaeYa Na k-raeiTa Na il/PYaTae )) 32 ))

anäditvän nirguëatvät

paramätmäyam avyayaù

çaréra-stho ’pi kaunteya

na karoti na lipyate

SYNONYMS

anäditvät—due to eternity; nirguëatvät—due to being transcendental;

parama—beyond material nature; ätmä—spirit; ayam—this;

avyayaù—inexhaustible; çaréra-sthaù—dwelling in the body; api—though;

kaunteya—O son of Kunté; na karoti—never does anything; na lipyate—nor is

he entangled.

TRANSLATION

Those with the vision of eternity can see that the imperishable soul is

transcendental, eternal, and beyond the modes of nature. Despite contact with

the material body, O Arjuna, the soul neither does anything nor is entangled.

PURPORT

A living entity appears to be born because of the birth of the material body,

but actually the living entity is eternal; he is not born, and in spite of his being

situated in a material body, he is transcendental and eternal. Thus he cannot

be destroyed. By nature he is full of bliss. He does not engage himself in any

material activities; therefore the activities performed due to his contact with

material bodies do not entangle him.

TEXT 33

YaQaa SavRGaTa& SaaE+MYaadak-aXa& NaaePail/PYaTae )

SavR}aaviSQaTaae dehe TaQaaTMaa NaaePail/PYaTae )) 33 ))

yathä sarva-gataà saukñmyäd

äkäçaà nopalipyate

sarvaträvasthito dehe

tathätmä nopalipyate

SYNONYMS

yathä—as; sarva-gatam—all-pervading; saukñmyät—due to being subtle;

äkäçam—the sky; na—never; upalipyate—mixes; sarvatra—everywhere;

avasthitaù—situated; dehe—in the body; tathä—so; ätmä—the self; na—never;

upalipyate—mixes.

TRANSLATION

The sky, due to its subtle nature, does not mix with anything, although it is

all-pervading. Similarly, the soul situated in Brahman vision does not mix with

the body, though situated in that body.

PURPORT

The air enters into water, mud, stool and whatever else is there; still it does

not mix with anything. Similarly, the living entity, even though situated in

varieties of bodies, is aloof from them due to his subtle nature. Therefore it is

impossible to see with the material eyes how the living entity is in contact with

this body and how he is out of it after the destruction of the body. No one in

science can ascertain this.

TEXT 34

YaQaa Pa[k-aXaYaTYaek-" k*-Tò& l/aek-iMaMa& riv" )

+ae}a& +ae}aq TaQaa k*-Tò& Pa[k-aXaYaiTa >aarTa )) 34 ))

yathä prakäçayaty ekaù

kåtsnaà lokam imaà raviù

kñetraà kñetré tathä kåtsnaà

prakäçayati bhärata

SYNONYMS

yathä—as; prakäçayati—illuminates; ekaù—one; kåtsnam—the whole;

lokam—universe; imam—this; raviù—sun; kñetram—this body; kñetré—the

soul; tathä—similarly; kåtsnam—all; prakäçayati—illuminates; bhärata—O son

of Bharata.

TRANSLATION

O son of Bharata, as the sun alone illuminates all this universe, so does the

living entity, one within the body, illuminate the entire body by consciousness.

PURPORT

There are various theories regarding consciousness. Here in Bhagavad-gétä

the example of the sun and the sunshine is given. As the sun is situated in one

place but is illuminating the whole universe, so a small particle of spirit soul,

although situated in the heart of this body, is illuminating the whole body by

consciousness. Thus consciousness is the proof of the presence of the soul, as

sunshine or light is the proof of the presence of the sun. When the soul is

present in the body, there is consciousness all over the body, and as soon as the

soul has passed from the body there is no more consciousness. This can be

easily understood by any intelligent man. Therefore consciousness is not a

product of the combinations of matter. It is the symptom of the living entity.

The consciousness of the living entity, although qualitatively one with the

supreme consciousness, is not supreme, because the consciousness of one

particular body does not share that of another body. But the Supersoul, which

is situated in all bodies as the friend of the individual soul, is conscious of all

bodies. That is the difference between supreme consciousness and individual

consciousness.

TEXT 35

+ae}a+ae}ajYaaerevMaNTar& jaNac+auza )

>aUTaPa[k*-iTaMaae+a& c Yae ivduYaaRiNTa Tae ParMa( )) 35 ))

kñetra-kñetrajïayor evam

antaraà jïäna-cakñuñä

bhüta-prakåti-mokñaà ca

ye vidur yänti te param

SYNONYMS

kñetra—of the body; kñetra-jïayoù—of the proprietor of the body; evam—thus;

antaram—the difference; jïäna-cakñuñä—by the vision of knowledge;

bhüta—of the living entity; prakåti—from material nature; mokñam—the

liberation; ca—also; ye—those who; viduù—know; yänti—approach; te—they;

param—the Supreme.

TRANSLATION

Those who see with eyes of knowledge the difference between the body and

the knower of the body, and can also understand the process of liberation from

bondage in material nature, attain to the supreme goal.

PURPORT

The purport of this Thirteenth Chapter is that one should know the

distinction between the body, the owner of the body, and the Supersoul. One

should recognize the process of liberation, as described in verses eight through

twelve. Then one can go on to the supreme destination.

A faithful person should at first have some good association to hear of God

and thus gradually become enlightened. If one accepts a spiritual master, one

can learn to distinguish between matter and spirit, and that becomes the

steppingstone for further spiritual realization. A spiritual master, by various

instructions, teaches his students to get free from the material concept of life.

For instance, in Bhagavad-gétä we find Kåñëa instructing Arjuna to free him

from materialistic considerations.

One can understand that this body is matter; it can be analyzed with its

twenty-four elements. The body is the gross manifestation. And the subtle

manifestation is the mind and psychological effects. And the symptoms of life

are the interaction of these features. But over and above this, there is the soul,

and there is also the Supersoul. The soul and the Supersoul are two. This

material world is working by the conjunction of the soul and the twenty-four

material elements. One who can see the constitution of the whole material

manifestation as this combination of the soul and material elements and can

also see the situation of the Supreme Soul becomes eligible for transfer to the

spiritual world. These things are meant for contemplation and for realization,

and one should have a complete understanding of this chapter with the help of

the spiritual master.

Thus end the Bhaktivedanta Purports to the Thirteenth Chapter of the Çrémad

Bhagavad-gétä in the matter of Nature, the Enjoyer and Consciousness.

- CHAPTER 14 -

The Three Modes Of Material Nature

TEXT 1

é[q>aGavaNauvac )

Par& >aUYa" Pa[v+YaaiMa jaNaaNaa& jaNaMautaMaMa( )

YaJjaTva MauNaYa" SaveR Para& iSaiÖiMaTaae GaTaa" )) 1 ))

çré-bhagavän uväca

paraà bhüyaù pravakñyämi

jïänänäà jïänam uttamam

yaj jïätvä munayaù sarve

paräà siddhim ito gatäù

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

param—transcendental; bhüyaù—again; pravakñyämi—I shall speak;

jïänänäm—of all knowledge; jïänam—knowledge; uttamam—the supreme;

yat—which; jïätvä—knowing; munayaù—the sages; sarve—all;

paräm—transcendental; siddhim—perfection; itaù—from this world;

gatäù—attained.

TRANSLATION

The Supreme Personality of Godhead said: Again I shall declare to you this

supreme wisdom, the best of all knowledge, knowing which all the sages have

attained the supreme perfection.

PURPORT

From the Seventh Chapter to the end of the Twelfth Chapter, Çré Kåñëa in

detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now,

the Lord Himself is further enlightening Arjuna. If one understands this

chapter through the process of philosophical speculation, he will come to an

understanding of devotional service. In the Thirteenth Chapter, it was clearly

explained that by humbly developing knowledge one may possibly be freed

from material entanglement. It has also been explained that it is due to

association with the modes of nature that the living entity is entangled in this

material world. Now, in this chapter, the Supreme Personality explains what

those modes of nature are, how they act, how they bind and how they give

liberation. The knowledge explained in this chapter is proclaimed by the

Supreme Lord to be superior to the knowledge given so far in other chapters.

By understanding this knowledge, various great sages attained perfection and

transferred to the spiritual world. The Lord now explains the same knowledge

in a better way. This knowledge is far, far superior to all other processes of

knowledge thus far explained, and knowing this many attained perfection.

Thus it is expected that one who understands this Fourteenth Chapter will

attain perfection.

TEXT 2

wd& jaNaMauPaaié[TYa MaMa SaaDaMYaRMaaGaTaa" )

SaGaeR_iPa NaaePaJaaYaNTae Pa[l/Yae Na VYaQaiNTa c )) 2 ))

idaà jïänam upäçritya

mama sädharmyam ägatäù

sarge ’pi nopajäyante

pralaye na vyathanti ca

SYNONYMS

idam—this; jïänam—knowledge; upäçritya—taking shelter of; mama—My;

sädharmyam—same nature; ägatäù—having attained; sarge api—even in the

creation; na—never; upajäyante—are born; pralaye—in the annihilation;

na—nor; vyathanti—are disturbed; ca—also.

TRANSLATION

By becoming fixed in this knowledge, one can attain to the transcendental

nature like My own. Thus established, one is not born at the time of creation or

disturbed at the time of dissolution.

PURPORT

After acquiring perfect transcendental knowledge, one acquires qualitative

equality with the Supreme Personality of Godhead, becoming free from the

repetition of birth and death. One does not, however, lose his identity as an

individual soul. It is understood from Vedic literature that the liberated souls

who have reached the transcendental planets of the spiritual sky always look

to the lotus feet of the Supreme Lord, being engaged in His transcendental

loving service. So, even after liberation, the devotees do not lose their

individual identities.

Generally, in the material world, whatever knowledge we get is

contaminated by the three modes of material nature. Knowledge which is not

contaminated by the three modes of nature is called transcendental

knowledge. As soon as one is situated in that transcendental knowledge, he is

on the same platform as the Supreme Person. Those who have no knowledge of

the spiritual sky hold that after being freed from the material activities of the

material form, this spiritual identity becomes formless, without any

variegatedness. However, just as there is material variegatedness in this world,

in the spiritual world there is also variegatedness. Those in ignorance of this

think that spiritual existence is opposed to material variety. But actually, in

the spiritual sky, one attains a spiritual form. There are spiritual activities, and

the spiritual situation is called devotional life. That atmosphere is said to be

uncontaminated, and there one is equal in quality with the Supreme Lord. To

obtain such knowledge, one must develop all the spiritual qualities. One who

thus develops the spiritual qualities is not affected either by the creation or by

the destruction of the material world.

TEXT 3

MaMa YaaeiNaMaRhd(Ba]ø TaiSMaNGa>a| dDaaMYahMa( )

SaM>av" SavR>aUTaaNaa& TaTaae >aviTa >aarTa )) 3 ))

mama yonir mahad brahma

tasmin garbhaà dadhämy aham

sambhavaù sarva-bhütänäà

tato bhavati bhärata

SYNONYMS

mama—My; yoniù—source of birth; mahat—the total material existence;

brahma—supreme; tasmin—in that; garbham—pregnancy; dadhämi—create;

aham—I; sambhavaù—the possibility; sarva-bhütänäm—of all living entities;

tataù—thereafter; bhavati—becomes; bhärata—O son of Bharata.

TRANSLATION

The total material substance, called Brahman, is the source of birth, and it is

that Brahman that I impregnate, making possible the births of all living beings,

O son of Bharata.

PURPORT

This is an explanation of the world: everything that takes place is due to

the combination of kñetra and kñetra-jïa, the body and the spirit soul. This

combination of material nature and the living entity is made possible by the

Supreme God Himself. The mahat-tattva is the total cause of the total cosmic

manifestation; and that total substance of the material cause, in which there

are three modes of nature, is sometimes called Brahman. The Supreme

Personality impregnates that total substance, and thus innumerable universes

become possible. This total material substance, the mahat-tattva, is described as

Brahman in the Vedic literature (

Muëòaka Upaniñad

1.1.19): tasmäd etad

brahma näma-rüpam annaà ca jäyate. The Supreme Person impregnates that

Brahman with the seeds of the living entities. The twenty-four elements,

beginning from earth, water, fire and air, are all material energy, and they

constitute what is called mahad brahma, or the great Brahman, the material

nature. As explained in the Seventh Chapter, beyond this there is another,

superior nature—the living entity. Into material nature the superior nature is

mixed by the will of the Supreme Personality of Godhead, and thereafter all

living entities are born of this material nature.

The scorpion lays its eggs in piles of rice, and sometimes it is said that the

scorpion is born out of rice. But the rice is not the cause of the scorpion.

Actually, the eggs were laid by the mother. Similarly, material nature is not

the cause of the birth of the living entities. The seed is given by the Supreme

Personality of Godhead, and they only seem to come out as products of

material nature. Thus every living entity, according to his past activities, has a

different body, created by this material nature, so that the entity can enjoy or

suffer according to his past deeds. The Lord is the cause of all the

manifestations of living entities in this material world.

TEXT 4

SavRYaaeiNazu k-aENTaeYa MaUTaRYa" SaM>aviNTa Yaa" )

TaaSaa& b]ø MahÛaeiNarh& bqJaPa[d" iPaTaa )) 4 ))

sarva-yoniñu kaunteya

mürtayaù sambhavanti yäù

täsäà brahma mahad yonir

ahaà béja-pradaù pitä

SYNONYMS

sarva-yoniñu—in all species of life; kaunteya—O son of Kunté;

mürtayaù—forms; sambhavanti—they appear; yäù—which; täsäm—of all of

them; brahma—the supreme; mahat yoniù—source of birth in the material

substance; aham—I; béja-pradaù—the seed-giving; pitä—father.

TRANSLATION

It should be understood that all species of life, O son of Kunté, are made

possible by birth in this material nature, and that I am the seed-giving father.

PURPORT

In this verse it is clearly explained that the Supreme Personality of

Godhead, Kåñëa, is the original father of all living entities. The living entities

are combinations of the material nature and the spiritual nature. Such living

entities are seen not only on this planet but on every planet, even on the

highest, where Brahmä is situated. Everywhere there are living entities; within

the earth there are living entities, even within water and within fire. All these

appearances are due to the mother, material nature, and Kåñëa’s seed-giving

process. The purport is that the material world is impregnated with living

entities, who come out in various forms at the time of creation according to

their past deeds.

TEXT 5

Satv& rJaSTaMa wiTa Gau<aa" Pa[k*-iTaSaM>ava" )

iNabDNaiNTa Mahabahae dehe deihNaMaVYaYaMa( )) 5 ))

sattvaà rajas tama iti

guëäù prakåti-sambhaväù

nibadhnanti mahä-bäho

dehe dehinam avyayam

SYNONYMS

sattvam—the mode of goodness; rajaù—the mode of passion; tamaù—the

mode of ignorance; iti—thus; guëäù—the qualities; prakåti—material nature;

sambhaväù—produced of; nibadhnanti—do condition; mahä-bäho—O

mighty-armed one; dehe—in this body; dehinam—the living entity;

avyayam—eternal.

TRANSLATION

Material nature consists of three modes—goodness, passion and ignorance.

When the eternal living entity comes in contact with nature, O mighty-armed

Arjuna, he becomes conditioned by these modes.

PURPORT

The living entity, because he is transcendental, has nothing to do with this

material nature. Still, because he has become conditioned by the material

world, he is acting under the spell of the three modes of material nature.

Because living entities have different kinds of bodies, in terms of the different

aspects of nature, they are induced to act according to that nature. This is the

cause of the varieties of happiness and distress.

TEXT 6

Ta}a Satv& iNaMaRl/TvaTPa[k-aXak-MaNaaMaYaMa( )

Sau%Sa®eNa bDNaaiTa jaNaSa®eNa caNaga )) 6 ))

tatra sattvaà nirmalatvät

prakäçakam anämayam

sukha-saìgena badhnäti

jïäna-saìgena cänagha

SYNONYMS

tatra—there; sattvam—the mode of goodness; nirmalatvät—being purest in

the material world; prakäçakam—illuminating; anämayam—without any sinful

reaction; sukha—with happiness; saìgena—by association;

badhnäti—conditions; jïäna—with knowledge; saìgena—by association;

ca—also; anagha—O sinless one.

TRANSLATION

O sinless one, the mode of goodness, being purer than the others, is

illuminating, and it frees one from all sinful reactions. Those situated in that

mode become conditioned by a sense of happiness and knowledge.

PURPORT

The living entities conditioned by material nature are of various types. One

is happy, another is very active, and another is helpless. All these types of

psychological manifestations are causes of the entities’ conditioned status in

nature. How they are differently conditioned is explained in this section of

Bhagavad-gétä. The mode of goodness is first considered. The effect of

developing the mode of goodness in the material world is that one becomes

wiser than those otherwise conditioned. A man in the mode of goodness is not

so much affected by material miseries, and he has a sense of advancement in

material knowledge. The representative type is the brähmaëa, who is supposed

to be situated in the mode of goodness. This sense of happiness is due to

understanding that, in the mode of goodness, one is more or less free from

sinful reactions. Actually, in the Vedic literature it is said that the mode of

goodness means greater knowledge and a greater sense of happiness.

The difficulty here is that when a living entity is situated in the mode of

goodness he becomes conditioned to feel that he is advanced in knowledge and

is better than others. In this way he becomes conditioned. The best examples

are the scientist and the philosopher. Each is very proud of his knowledge, and

because they generally improve their living conditions, they feel a sort of

material happiness. This sense of advanced happiness in conditioned life

makes them bound by the mode of goodness of material nature. As such, they

are attracted toward working in the mode of goodness, and, as long as they

have an attraction for working in that way, they have to take some type of

body in the modes of nature. Thus there is no likelihood of liberation, or of

being transferred to the spiritual world. Repeatedly one may become a

philosopher, a scientist or a poet, and repeatedly become entangled in the same

disadvantages of birth and death. But, due to the illusion of the material

energy, one thinks that that sort of life is pleasant.

TEXT 7

rJaae raGaaTMak&- iviÖ Ta*Z<aaSa®SaMauÙvMa( )

TaiàbDNaaiTa k-aENTaeYa k-MaRSa®eNa deihNaMa( )) 7 ))

rajo rägätmakaà viddhi

tåñëä-saìga-samudbhavam

tan nibadhnäti kaunteya

karma-saìgena dehinam

SYNONYMS

rajaù—the mode of passion; räga-ätmakam—born of desire or lust;

viddhi—know; tåñëä—with hankering; saìga—association;

samudbhavam—produced of; tat—that; nibadhnäti—binds; kaunteya—O son

of Kunté; karma-saìgena—by association with fruitive activity; dehinam—the

embodied.

TRANSLATION

The mode of passion is born of unlimited desires and longings, O son of

Kunté, and because of this the embodied living entity is bound to material

fruitive actions.

PURPORT

The mode of passion is characterized by the attraction between man and

woman. Woman has attraction for man, and man has attraction for woman.

This is called the mode of passion. And when the mode of passion is increased,

one develops the hankering for material enjoyment. He wants to enjoy sense

gratification. For sense gratification, a man in the mode of passion wants some

honor in society, or in the nation, and he wants to have a happy family, with

nice children, wife and house. These are the products of the mode of passion.

As long as one is hankering after these things, he has to work very hard.

Therefore it is clearly stated here that he becomes associated with the fruits of

his activities and thus becomes bound by such activities. In order to please his

wife, children and society and to keep up his prestige, one has to work.

Therefore, the whole material world is more or less in the mode of passion.

Modern civilization is considered to be advanced in the standard of the mode

of passion. Formerly, the advanced condition was considered to be in the mode

of goodness. If there is no liberation for those in the mode of goodness, what to

speak of those who are entangled in the mode of passion?

TEXT 8

TaMaSTvjaNaJa& iviÖ MaaehNa& SavRdeihNaaMa( )

Pa[Maadal/SYaiNad]ai>aSTaiàbDNaaiTa >aarTa )) 8 ))

tamas tv ajïäna-jaà viddhi

mohanaà sarva-dehinäm

pramädälasya-nidräbhis

tan nibadhnäti bhärata

SYNONYMS

tamaù—the mode of ignorance; tu—but; ajïäna-jam—produced of ignorance;

viddhi—know; mohanam—the delusion; sarva-dehinäm—of all embodied

beings; pramäda—with madness; älasya—indolence; nidräbhiù—and sleep;

tat—that; nibadhnäti—binds; bhärata—O son of Bharata.

TRANSLATION

O son of Bharata, know that the mode of darkness, born of ignorance, is the

delusion of all embodied living entities. The results of this mode are madness,

indolence and sleep, which bind the conditioned soul.

PURPORT

In this verse the specific application of the word tu is very significant. This

means that the mode of ignorance is a very peculiar qualification of the

embodied soul. The mode of ignorance is just the opposite of the mode of

goodness. In the mode of goodness, by development of knowledge, one can

understand what is what, but the mode of ignorance is just the opposite.

Everyone under the spell of the mode of ignorance becomes mad, and a

madman cannot understand what is what. Instead of making advancement,

one becomes degraded. The definition of the mode of ignorance is stated in

the Vedic literature. Vastu-yäthätmya-jïänävarakaà viparyaya-jïäna-janakaà

tamaù: under the spell of ignorance, one cannot understand a thing as it is. For

example, everyone can see that his grandfather has died and therefore he will

also die; man is mortal. The children that he conceives will also die. So death is

sure. Still, people are madly accumulating money and working very hard all

day and night, not caring for the eternal spirit. This is madness. In their

madness, they are very reluctant to make advancement in spiritual

understanding. Such people are very lazy. When they are invited to associate

for spiritual understanding, they are not much interested. They are not even

active like the man who is controlled by the mode of passion. Thus another

symptom of one embedded in the mode of ignorance is that he sleeps more

than is required. Six hours of sleep is sufficient, but a man in the mode of

ignorance sleeps at least ten or twelve hours a day. Such a man appears to be

always dejected and is addicted to intoxicants and sleeping. These are the

symptoms of a person conditioned by the mode of ignorance.

TEXT 9

Satv& Sau%e SaÅYaiTa rJa" k-MaRi<a >aarTa )

jaNaMaav*TYa Tau TaMa" Pa[Maade SaÅYaTYauTa )) 9 ))

sattvaà sukhe saïjayati

rajaù karmaëi bhärata

jïänam ävåtya tu tamaù

pramäde saïjayaty uta

SYNONYMS

sattvam—the mode of goodness; sukhe—in happiness; saïjayati—binds;

rajaù—the mode of passion; karmaëi—in fruitive activity; bhärata—O son of

Bharata; jïänam—knowledge; ävåtya—covering; tu—but; tamaù—the mode of

ignorance; pramäde—in madness; saïjayati—binds; uta—it is said.

TRANSLATION

O son of Bharata, the mode of goodness conditions one to happiness; passion

conditions one to fruitive action; and ignorance, covering one’s knowledge,

binds one to madness.

PURPORT

A person in the mode of goodness is satisfied by his work or intellectual

pursuit, just as a philosopher, scientist or educator may be engaged in a

particular field of knowledge and may be satisfied in that way. A man in the

mode of passion may be engaged in fruitive activity; he owns as much as he can

and spends for good causes. Sometimes he tries to open hospitals, give to

charity institutions, etc. These are signs of one in the mode of passion. And

the mode of ignorance covers knowledge. In the mode of ignorance, whatever

one does is good neither for him nor for anyone.

TEXT 10

rJaSTaMaêai>a>aUYa Satv& >aviTa >aarTa )

rJa" Satv& TaMaêEv TaMa" Satv& rJaSTaQaa )) 10 ))

rajas tamaç cäbhibhüya

sattvaà bhavati bhärata

rajaù sattvaà tamaç caiva

tamaù sattvaà rajas tathä

SYNONYMS

rajaù—the mode of passion; tamaù—the mode of ignorance; ca—also;

abhibhüya—surpassing; sattvam—the mode of goodness; bhavati—becomes

prominent; bhärata—O son of Bharata; rajaù—the mode of passion;

sattvam—the mode of goodness; tamaù—the mode of ignorance; ca—also;

eva—like that; tamaù—the mode of ignorance; sattvam—the mode of

goodness; rajaù—the mode of passion; tathä—thus.

TRANSLATION

Sometimes the mode of goodness becomes prominent, defeating the modes of

passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats

goodness and ignorance, and at other times ignorance defeats goodness and

passion. In this way there is always competition for supremacy.

PURPORT

When the mode of passion is prominent, the modes of goodness and

ignorance are defeated. When the mode of goodness is prominent, passion and

ignorance are defeated. And when the mode of ignorance is prominent,

passion and goodness are defeated. This competition is always going on.

Therefore, one who is actually intent on advancing in Kåñëa consciousness has

to transcend these three modes. The prominence of some certain mode of

nature is manifested in one’s dealings, in his activities, in eating, etc. All this

will be explained in later chapters. But if one wants, he can develop, by

practice, the mode of goodness and thus defeat the modes of ignorance and

passion. One can similarly develop the mode of passion and defeat goodness

and ignorance. Or one can develop the mode of ignorance and defeat goodness

and passion. Although there are these three modes of material nature, if one is

determined he can be blessed by the mode of goodness, and by transcending

the mode of goodness he can be situated in pure goodness, which is called the

vasudeva state, a state in which one can understand the science of God. By the

manifestation of particular activities, it can be understood in what mode of

nature one is situated.

TEXT 11

SavRÜarezu dehe_iSMaNPa[k-aXa oPaJaaYaTae )

jaNa& Yada Tada ivÛaiÜv*Ö& SatviMaTYauTa )) 11 ))

sarva-dväreñu dehe ’smin

prakäça upajäyate

jïänaà yadä tadä vidyäd

vivåddhaà sattvam ity uta

SYNONYMS

sarva-dväreñu—in all the gates; dehe asmin—in this body; prakäçaù—the

quality of illumination; upajäyate—develops; jïänam—knowledge;

yadä—when; tadä—at that time; vidyät—know; vivåddham—increased;

sattvam—the mode of goodness; iti uta—thus it is said.

TRANSLATION

The manifestations of the mode of goodness can be experienced when all the

gates of the body are illuminated by knowledge.

PURPORT

There are nine gates in the body: two eyes, two ears, two nostrils, the

mouth, the genitals and the anus. When every gate is illuminated by the

symptoms of goodness, it should be understood that one has developed the

mode of goodness. In the mode of goodness, one can see things in the right

position, one can hear things in the right position, and one can taste things in

the right position. One becomes cleansed inside and outside. In every gate

there is development of the symptoms of happiness, and that is the position of

goodness.

TEXT 12

l/ae>a" Pa[v*itararM>a" k-MaR<aaMaXaMa" SPa*ha )

rJaSYaeTaaiNa JaaYaNTae ivv*Öe >arTazR>a )) 12 ))

lobhaù pravåttir ärambhaù

karmaëäm açamaù spåhä

rajasy etäni jäyante

vivåddhe bharatarñabha

SYNONYMS

lobhaù—greed; pravåttiù—activity; ärambhaù—endeavor; karmaëäm—in

activities; açamaù—uncontrollable; spåhä—desire; rajasi—of the mode of

passion; etäni—all these; jäyante—develop; vivåddhe—when there is an excess;

bharata-åñabha—O chief of the descendants of Bharata.

TRANSLATION

O chief of the Bhäratas, when there is an increase in the mode of passion the

symptoms of great attachment, fruitive activity, intense endeavor, and

uncontrollable desire and hankering develop.

PURPORT

One in the mode of passion is never satisfied with the position he has

already acquired; he hankers to increase his position. If he wants to construct a

residential house, he tries his best to have a palatial house, as if he would be

able to reside in that house eternally. And he develops a great hankering for

sense gratification. There is no end to sense gratification. He always wants to

remain with his family and in his house and to continue the process of sense

gratification. There is no cessation of this. All these symptoms should be

understood as characteristic of the mode of passion.

TEXT 13

APa[k-aXaae_Pa[v*itaê Pa[Maadae Maaeh Wv c )

TaMaSYaeTaaiNa JaaYaNTae ivv*Öe ku-åNaNdNa )) 13 ))

aprakäço ’pravåttiç ca

pramädo moha eva ca

tamasy etäni jäyante

vivåddhe kuru-nandana

SYNONYMS

aprakäçaù—darkness; apravåttiù—inactivity; ca—and; pramädaù—madness;

mohaù—illusion; eva—certainly; ca—also; tamasi—the mode of ignorance;

etäni—these; jäyante—are manifested; vivåddhe—when developed;

kuru-nandana—O son of Kuru.

TRANSLATION

When there is an increase in the mode of ignorance, O son of Kuru,

darkness, inertia, madness and illusion are manifested.

PURPORT

When there is no illumination, knowledge is absent. One in the mode of

ignorance does not work by a regulative principle; he wants to act whimsically,

for no purpose. Even though he has the capacity to work, he makes no

endeavor. This is called illusion. Although consciousness is going on, life is

inactive. These are the symptoms of one in the mode of ignorance.

TEXT 14

Yada Satve Pa[v*Öe Tau Pa[l/Ya& YaaiTa deh>a*Ta( )

TadaetaMaivda& l/aek-aNaMal/aNPa[iTaPaÛTae )) 14 ))

yadä sattve pravåddhe tu

pralayaà yäti deha-bhåt

tadottama-vidäà lokän

amalän pratipadyate

SYNONYMS

yadä—when; sattve—the mode of goodness; pravåddhe—developed; tu—but;

pralayam—dissolution; yäti—goes; deha-bhåt—the embodied; tadä—at that

time; uttama-vidäm—of the great sages; lokän—the planets; amalän—pure;

pratipadyate—attains.

TRANSLATION

When one dies in the mode of goodness, he attains to the pure higher planets

of the great sages.

PURPORT

One in goodness attains higher planetary systems, like Brahmaloka or

Janoloka, and there enjoys godly happiness. The word amalän is significant; it

means “free from the modes of passion and ignorance.” There are impurities in

the material world, but the mode of goodness is the purest form of existence in

the material world. There are different kinds of planets for different kinds of

living entities. Those who die in the mode of goodness are elevated to the

planets where great sages and great devotees live.

TEXT 15

rJaiSa Pa[l/Ya& GaTva k-MaRSai®zu JaaYaTae )

TaQaa Pa[l/INaSTaMaiSa MaU!YaaeiNazu JaaYaTae )) 15 ))

rajasi pralayaà gatvä

karma-saìgiñu jäyate

tathä pralénas tamasi

müòha-yoniñu jäyate

SYNONYMS

rajasi—in passion; pralayam—dissolution; gatvä—attaining;

karma-saìgiñu—in the association of those engaged in fruitive activities;

jäyate—takes birth; tathä—similarly; pralénaù—being dissolved; tamasi—in

ignorance; müòha-yoniñu—in animal species; jäyate—takes birth.

TRANSLATION

When one dies in the mode of passion, he takes birth among those engaged

in fruitive activities; and when one dies in the mode of ignorance, he takes

birth in the animal kingdom.

PURPORT

Some people have the impression that when the soul reaches the platform

of human life it never goes down again. This is incorrect. According to this

verse, if one develops the mode of ignorance, after his death he is degraded to

an animal form of life. From there one has to again elevate himself, by an

evolutionary process, to come again to the human form of life. Therefore,

those who are actually serious about human life should take to the mode of

goodness and in good association transcend the modes and become situated in

Kåñëa consciousness. This is the aim of human life. Otherwise, there is no

guarantee that the human being will again attain to the human status.

TEXT 16

k-MaR<a" Sauk*-TaSYaahu" Saaitvk&- iNaMaRl&/ f-l/Ma( )

rJaSaSTau f-l&/ du"%MajaNa& TaMaSa" f-l/Ma( )) 16 ))

karmaëaù sukåtasyähuù

sättvikaà nirmalaà phalam

rajasas tu phalaà duùkham

ajïänaà tamasaù phalam

SYNONYMS

karmaëaù—of work; su-kåtasya—pious; ähuù—is said; sättvikam—in the mode

of goodness; nirmalam—purified; phalam—the result; rajasaù—of the mode of

passion; tu—but; phalam—the result; duùkham—misery; ajïänam—nonsense;

tamasaù—of the mode of ignorance; phalam—the result.

TRANSLATION

The result of pious action is pure and is said to be in the mode of goodness.

But action done in the mode of passion results in misery, and action performed

in the mode of ignorance results in foolishness.

PURPORT

The result of pious activities in the mode of goodness is pure. Therefore the

sages, who are free from all illusion, are situated in happiness. But activities in

the mode of passion are simply miserable. Any activity for material happiness

is bound to be defeated. If, for example, one wants to have a skyscraper, so

much human misery has to be undergone before a big skyscraper can be built.

The financier has to take much trouble to earn a mass of wealth, and those

who are slaving to construct the building have to render physical toil. The

miseries are there. Thus Bhagavad-gétä says that in any activity performed

under the spell of the mode of passion, there is definitely great misery. There

may be a little so-called mental happiness—“I have this house or this

money”—but this is not actual happiness.

As far as the mode of ignorance is concerned, the performer is without

knowledge, and therefore all his activities result in present misery, and

afterwards he will go on toward animal life. Animal life is always miserable,

although, under the spell of the illusory energy, mäyä, the animals do not

understand this. Slaughtering poor animals is also due to the mode of

ignorance. The animal killers do not know that in the future the animal will

have a body suitable to kill them. That is the law of nature. In human society,

if one kills a man he has to be hanged. That is the law of the state. Because of

ignorance, people do not perceive that there is a complete state controlled by

the Supreme Lord. Every living creature is a son of the Supreme Lord, and He

does not tolerate even an ant’s being killed. One has to pay for it. So

indulgence in animal killing for the taste of the tongue is the grossest kind of

ignorance. A human being has no need to kill animals, because God has

supplied so many nice things. If one indulges in meat-eating anyway, it is to be

understood that he is acting in ignorance and is making his future very dark.

Of all kinds of animal killing, the killing of cows is most vicious because the

cow gives us all kinds of pleasure by supplying milk. Cow slaughter is an act of

the grossest type of ignorance. In the Vedic literature (

Åg Veda

9.4.64) the

words gobhiù préëita-matsaram indicate that one who, being fully satisfied by

milk, is desirous of killing the cow is in the grossest ignorance. There is also a

prayer in the Vedic literature that states:

namo brahmaëya-deväya

go-brähmaëa-hitäya ca

jagad-dhitäya kåñëäya

govindäya namo namaù

“My Lord, You are the well-wisher of the cows and the brähmaëas, and You

are the well-wisher of the entire human society and world.” (

Viñëu Puräëa

1.19.65) The purport is that special mention is given in that prayer for the

protection of the cows and the brähmaëas. Brähmaëas are the symbol of

spiritual education, and cows are the symbol of the most valuable food; these

two living creatures, the brähmaëas and the cows, must be given all

protection—that is real advancement of civilization. In modern human

society, spiritual knowledge is neglected, and cow killing is encouraged. It is to

be understood, then, that human society is advancing in the wrong direction

and is clearing the path to its own condemnation. A civilization which guides

the citizens to become animals in their next lives is certainly not a human

civilization. The present human civilization is, of course, grossly misled by the

modes of passion and ignorance. It is a very dangerous age, and all nations

should take care to provide the easiest process, Kåñëa consciousness, to save

humanity from the greatest danger.

TEXT 17

SatvaTSaÅaYaTae jaNa& rJaSaae l/ae>a Wv c )

Pa[MaadMaaehaE TaMaSaae >avTaae_jaNaMaev c )) 17 ))

sattvät saïjäyate jïänaà

rajaso lobha eva ca

pramäda-mohau tamaso

bhavato ’jïänam eva ca

SYNONYMS

sattvät—from the mode of goodness; saïjäyate—develops;

jïänam—knowledge; rajasaù—from the mode of passion; lobhaù—greed;

eva—certainly; ca—also; pramäda—madness; mohau—and illusion;

tamasaù—from the mode of ignorance; bhavataù—develop;

ajïänam—nonsense; eva—certainly; ca—also.

TRANSLATION

From the mode of goodness, real knowledge develops; from the mode of

passion, greed develops; and from the mode of ignorance develop foolishness,

madness and illusion.

PURPORT

Since the present civilization is not very congenial to the living entities,

Kåñëa consciousness is recommended. Through Kåñëa consciousness, society

will develop the mode of goodness. When the mode of goodness is developed,

people will see things as they are. In the mode of ignorance, people are just like

animals and cannot see things clearly. In the mode of ignorance, for example,

they do not see that by killing one animal they are taking the chance of being

killed by the same animal in the next life. Because people have no education in

actual knowledge, they become irresponsible. To stop this irresponsibility,

education for developing the mode of goodness of the people in general must

be there. When they are actually educated in the mode of goodness, they will

become sober, in full knowledge of things as they are. Then people will be

happy and prosperous. Even if the majority of the people aren’t happy and

prosperous, if a certain percentage of the population develops Kåñëa

consciousness and becomes situated in the mode of goodness, then there is the

possibility for peace and prosperity all over the world. Otherwise, if the world

is devoted to the modes of passion and ignorance, there can be no peace or

prosperity. In the mode of passion, people become greedy, and their hankering

for sense enjoyment has no limit. One can see that even if one has enough

money and adequate arrangements for sense gratification, there is neither

happiness nor peace of mind. That is not possible, because one is situated in

the mode of passion. If one wants happiness at all, his money will not help him;

he has to elevate himself to the mode of goodness by practicing Kåñëa

consciousness. When one is engaged in the mode of passion, not only is he

mentally unhappy, but his profession and occupation are also very

troublesome. He has to devise so many plans and schemes to acquire enough

money to maintain his status quo. This is all miserable. In the mode of

ignorance, people become mad. Being distressed by their circumstances, they

take shelter of intoxication, and thus they sink further into ignorance. Their

future in life is very dark.

TEXT 18

Oß| GaC^iNTa SatvSQaa MaDYae iTaïiNTa raJaSaa" )

JagaNYaGau<av*itaSQaa ADaae GaC^iNTa TaaMaSaa" )) 18 ))

ürdhvaà gacchanti sattva-sthä

madhye tiñöhanti räjasäù

jaghanya-guëa-våtti-sthä

adho gacchanti tämasäù

SYNONYMS

ürdhvam—upwards; gacchanti—go; sattva-sthäù—those situated in the mode of

goodness; madhye—in the middle; tiñöhanti—dwell; räjasäù—those situated in

the mode of passion; jaghanya—of abominable; guëa—quality;

våtti-sthäù—whose occupation; adhaù—down; gacchanti—go;

tämasäù—persons in the mode of ignorance.

TRANSLATION

Those situated in the mode of goodness gradually go upward to the higher

planets; those in the mode of passion live on the earthly planets; and those in

the abominable mode of ignorance go down to the hellish worlds.

PURPORT

In this verse the results of actions in the three modes of nature are more

explicitly set forth. There is an upper planetary system, consisting of the

heavenly planets, where everyone is highly elevated. According to the degree

of development of the mode of goodness, the living entity can be transferred to

various planets in this system. The highest planet is Satyaloka, or Brahmaloka,

where the prime person of this universe, Lord Brahmä, resides. We have seen

already that we can hardly calculate the wondrous condition of life in

Brahmaloka, but the highest condition of life, the mode of goodness, can bring

us to this.

The mode of passion is mixed. It is in the middle, between the modes of

goodness and ignorance. A person is not always pure, but even if he should be

purely in the mode of passion, he will simply remain on this earth as a king or a

rich man. But because there are mixtures, one can also go down. People on this

earth, in the mode of passion or ignorance, cannot forcibly approach the

higher planets by machine. In the mode of passion, there is also the chance of

becoming mad in the next life.

The lowest quality, the mode of ignorance, is described here as abominable.

The result of developing ignorance is very, very risky. It is the lowest quality in

material nature. Beneath the human level there are eight million species of

life—birds, beasts, reptiles, trees, etc.—and according to the development of

the mode of ignorance, people are brought down to these abominable

conditions. The word tämasäù is very significant here. Tämasäù indicates

those who stay continuously in the mode of ignorance without rising to a

higher mode. Their future is very dark.

There is an opportunity for men in the modes of ignorance and passion to

be elevated to the mode of goodness, and that system is called Kåñëa

consciousness. But one who does not take advantage of this opportunity will

certainly continue in the lower modes.

TEXT 19

NaaNYa& Gau<ae>Ya" k-TaaRr& Yada d]íaNauPaXYaiTa )

Gau<ae>Yaê Par& veita MaÙav& Saae_iDaGaC^iTa )) 19 ))

nänyaà guëebhyaù kartäraà

yadä drañöänupaçyati

guëebhyaç ca paraà vetti

mad-bhävaà so ’dhigacchati

SYNONYMS

na—no; anyam—other; guëebhyaù—than the qualities; kartäram—performer;

yadä—when; drañöä—a seer; anupaçyati—sees properly; guëebhyaù—to the

modes of nature; ca—and; param—transcendental; vetti—knows;

mat-bhävam—to My spiritual nature; saù—he; adhigacchati—is promoted.

TRANSLATION

When one properly sees that in all activities no other performer is at work

than these modes of nature and he knows the Supreme Lord, who is

transcendental to all these modes, he attains My spiritual nature.

PURPORT

One can transcend all the activities of the modes of material nature simply

by understanding them properly by learning from the proper souls. The real

spiritual master is Kåñëa, and He is imparting this spiritual knowledge to

Arjuna. Similarly, it is from those who are fully in Kåñëa consciousness that

one has to learn this science of activities in terms of the modes of nature.

Otherwise, one’s life will be misdirected. By the instruction of a bona fide

spiritual master, a living entity can know of his spiritual position, his material

body, his senses, how he is entrapped, and how he is under the spell of the

material modes of nature. He is helpless, being in the grip of these modes, but

when he can see his real position, then he can attain to the transcendental

platform, having the scope for spiritual life. Actually, the living entity is not

the performer of different activities. He is forced to act because he is situated

in a particular type of body, conducted by some particular mode of material

nature. Unless one has the help of spiritual authority, he cannot understand in

what position he is actually situated. With the association of a bona fide

spiritual master, he can see his real position, and by such an understanding he

can become fixed in full Kåñëa consciousness. A man in Kåñëa consciousness is

not controlled by the spell of the material modes of nature. It has already been

stated in the Seventh Chapter that one who has surrendered to Kåñëa is

relieved from the activities of material nature. For one who is able to see

things as they are, the influence of material nature gradually ceases.

TEXT 20

Gau<aaNaeTaaNaTaqTYa }aqNdehq dehSaMauÙvaNa( )

JaNMaMa*TYauJaradu"%EivRMau¢-ae_Ma*TaMaénuTae )) 20 ))

guëän etän atétya trén

dehé deha-samudbhavän

janma-måtyu-jarä-duùkhair

vimukto ’måtam açnute

SYNONYMS

guëän—qualities; etän—all these; atétya—transcending; trén—three;

dehé—the embodied; deha—the body; samudbhavän—produced of; janma—of

birth; måtyu—death; jarä—and old age; duùkhaiù—the distresses;

vimuktaù—being freed from; amåtam—nectar; açnute—he enjoys.

TRANSLATION

When the embodied being is able to transcend these three modes associated

with the material body, he can become free from birth, death, old age and their

distresses and can enjoy nectar even in this life.

PURPORT

How one can stay in the transcendental position, even in this body, in full

Kåñëa consciousness, is explained in this verse. The Sanskrit word dehé means

“embodied.” Although one is within this material body, by his advancement in

spiritual knowledge he can be free from the influence of the modes of nature.

He can enjoy the happiness of spiritual life even in this body because, after

leaving this body, he is certainly going to the spiritual sky. But even in this

body he can enjoy spiritual happiness. In other words, devotional service in

Kåñëa consciousness is the sign of liberation from material entanglement, and

this will be explained in the Eighteenth Chapter. When one is freed from the

influence of the modes of material nature, he enters into devotional service.

TEXT 21

AJauRNa ovac )

kE-ilR/®EñqNGau<aaNaeTaaNaTaqTaae >aviTa Pa[>aae )

ik-Maacar" k-Qa& cETaa&ñqNGau<aaNaiTavTaRTae )) 21 ))

arjuna uväca

kair liìgais trén guëän etän

atéto bhavati prabho

kim äcäraù kathaà caitäàs

trén guëän ativartate

SYNONYMS

arjunaù uväca—Arjuna said; kaiù—by which; liìgaiù—symptoms; trén—three;

guëän—qualities; etän—all these; atétaù—having transcended; bhavati—is;

prabho—O my Lord; kim—what; äcäraù—behavior; katham—how; ca—also;

etän—these; trén—three; guëän—qualities; ativartate—transcends.

TRANSLATION

Arjuna inquired: O my dear Lord, by which symptoms is one known who is

transcendental to these three modes? What is his behavior? And how does he

transcend the modes of nature?

PURPORT

In this verse, Arjuna’s questions are very appropriate. He wants to know the

symptoms of a person who has already transcended the material modes. He

first inquires of the symptoms of such a transcendental person. How can one

understand that he has already transcended the influence of the modes of

material nature? The second question asks how he lives and what his activities

are. Are they regulated or nonregulated? Then Arjuna inquires of the means

by which he can attain the transcendental nature. That is very important.

Unless one knows the direct means by which one can be situated always

transcendentally, there is no possibility of showing the symptoms. So all these

questions put by Arjuna are very important, and the Lord answers them.

TEXTS 22–25

é[q>aGavaNauvac )

Pa[k-aXa& c Pa[v*ita& c MaaehMaev c Paa<@v )

Na Üeií SaMPa[v*taaiNa Na iNav*taaiNa k-ax(+aiTa )) 22 ))

odaSaqNavdaSaqNaae Gau<aEYaaeR Na ivcaLYaTae )

Gau<aa vTaRNTa wTYaev& Yaae_viTaïiTa Nae®Tae )) 23 ))

SaMadu"%Sau%" SvSQa" SaMal/aeíaXMak-aÄNa" )

TauLYaiPa[YaaiPa[Yaae DaqrSTauLYaiNaNdaTMaSa&STauiTa" )) 24 ))

MaaNaaPaMaaNaYaaeSTauLYaSTauLYaae iMa}aairPa+aYaae" )

SavaRrM>aPairTYaaGaq Gau<aaTaqTa" Sa oCYaTae )) 25 ))

çré-bhagavän uväca

prakäçaà ca pravåttià ca

moham eva ca päëòava

na dveñöi sampravåttäni

na nivåttäni käìkñati

udäséna-vad äséno

guëair yo na vicälyate

guëä vartanta ity evaà

yo ’vatiñöhati neìgate

sama-duùkha-sukhaù sva-sthaù

sama-loñöäçma-käïcanaù

tulya-priyäpriyo dhéras

tulya-nindätma-saàstutiù

mänäpamänayos tulyas

tulyo miträri-pakñayoù

sarvärambha-parityägé

guëätétaù sa ucyate

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

prakäçam—illumination; ca—and; pravåttim—attachment; ca—and;

moham—illusion; eva ca—also; päëòava—O son of Päëòu; na dveñöi—does not

hate; sampravåttäni—although developed; na nivåttäni—nor stopping

development; käìkñati—desires; udäséna-vat—as if neutral; äsénaù—situated;

guëaiù—by the qualities; yaù—one who; na—never; vicälyate—is agitated;

guëäù—the qualities; vartante—are acting; iti evam—knowing thus; yaù—one

who; avatiñöhati—remains; na—never; iìgate—flickers; sama—equal;

duùkha—in distress; sukhaù—and happiness; sva-sthaù—being situated in

himself; sama—equally; loñöa—a lump of earth; açma—stone; käïcanaù—gold;

tulya—equally disposed; priya—to the dear; apriyaù—and the undesirable;

dhéraù—steady; tulya—equal; nindä—in defamation; ätma-saàstutiù—and

praise of himself; mäna—in honor; apamänayoù—and dishonor;

tulyaù—equal; tulyaù—equal; mitra—of friends; ari—and enemies;

pakñayoù—to the parties; sarva—of all; ärambha—endeavors;

parityägé—renouncer; guëa-atétaù—transcendental to the material modes of

nature; saù—he; ucyate—is said to be.

TRANSLATION

The Supreme Personality of Godhead said: O son of Päëòu, he who does not

hate illumination, attachment and delusion when they are present or long for

them when they disappear; who is unwavering and undisturbed through all

these reactions of the material qualities, remaining neutral and transcendental,

knowing that the modes alone are active; who is situated in the self and regards

alike happiness and distress; who looks upon a lump of earth, a stone and a

piece of gold with an equal eye; who is equal toward the desirable and the

undesirable; who is steady, situated equally well in praise and blame, honor and

dishonor; who treats alike both friend and enemy; and who has renounced all

material activities—such a person is said to have transcended the modes of

nature.

PURPORT

Arjuna submitted three different questions, and the Lord answers them one

after another. In these verses, Kåñëa first indicates that a person

transcendentally situated has no envy and does not hanker for anything.

When a living entity stays in this material world embodied by the material

body, it is to be understood that he is under the control of one of the three

modes of material nature. When he is actually out of the body, then he is out

of the clutches of the material modes of nature. But as long as he is not out of

the material body, he should be neutral. He should engage himself in the

devotional service of the Lord so that his identity with the material body will

automatically be forgotten. When one is conscious of the material body, he

acts only for sense gratification, but when one transfers the consciousness to

Kåñëa, sense gratification automatically stops. One does not need this material

body, and he does not need to accept the dictations of the material body. The

qualities of the material modes in the body will act, but as spirit soul the self is

aloof from such activities. How does he become aloof? He does not desire to

enjoy the body, nor does he desire to get out of it. Thus transcendentally

situated, the devotee becomes automatically free. He need not try to become

free from the influence of the modes of material nature.

The next question concerns the dealings of a transcendentally situated

person. The materially situated person is affected by so-called honor and

dishonor offered to the body, but the transcendentally situated person is not

affected by such false honor and dishonor. He performs his duty in Kåñëa

consciousness and does not mind whether a man honors or dishonors him. He

accepts things that are favorable for his duty in Kåñëa consciousness, otherwise

he has no necessity of anything material, either a stone or gold. He takes

everyone as his dear friend who helps him in his execution of Kåñëa

consciousness, and he does not hate his so-called enemy. He is equally disposed

and sees everything on an equal level because he knows perfectly well that he

has nothing to do with material existence. Social and political issues do not

affect him, because he knows the situation of temporary upheavals and

disturbances. He does not attempt anything for his own sake. He can attempt

anything for Kåñëa, but for his personal self he does not attempt anything. By

such behavior one becomes actually transcendentally situated.

TEXT 26

Maa& c Yaae_VYai>acare<a >ai¢-YaaeGaeNa SaevTae )

Sa Gau<aaNSaMaTaqTYaETaaNb]ø>aUYaaYa k-LPaTae )) 26 ))

mäà ca yo ’vyabhicäreëa

bhakti-yogena sevate

sa guëän samatétyaitän

brahma-bhüyäya kalpate

SYNONYMS

mäm—unto Me; ca—also; yaù—a person who; avyabhicäreëa—without fail;

bhakti-yogena—by devotional service; sevate—renders service; saù—he;

guëän—the modes of material nature; samatétya—transcending; etän—all

these; brahma-bhüyäya—elevated to the Brahman platform; kalpate—becomes.

TRANSLATION

One who engages in full devotional service, unfailing in all circumstances, at

once transcends the modes of material nature and thus comes to the level of

Brahman.

PURPORT

This verse is a reply to Arjuna’s third question: What is the means of

attaining to the transcendental position? As explained before, the material

world is acting under the spell of the modes of material nature. One should not

be disturbed by the activities of the modes of nature; instead of putting his

consciousness into such activities, he may transfer his consciousness to Kåñëa

activities. Kåñëa activities are known as bhakti-yoga—always acting for Kåñëa.

This includes not only Kåñëa, but His different plenary expansions such as

Räma and Näräyaëa. He has innumerable expansions. One who is engaged in

the service of any of the forms of Kåñëa, or of His plenary expansions, is

considered to be transcendentally situated. One should also note that all the

forms of Kåñëa are fully transcendental, blissful, full of knowledge and eternal.

Such personalities of Godhead are omnipotent and omniscient, and they

possess all transcendental qualities. So if one engages himself in the service of

Kåñëa or His plenary expansions with unfailing determination, although these

modes of material nature are very difficult to overcome, one can overcome

them easily. This has already been explained in the Seventh Chapter. One

who surrenders unto Kåñëa at once surmounts the influence of the modes of

material nature. To be in Kåñëa consciousness or in devotional service means

to acquire equality with Kåñëa. The Lord says that His nature is eternal,

blissful and full of knowledge, and the living entities are part and parcel of the

Supreme, as gold particles are part of a gold mine. Thus the living entity, in his

spiritual position, is as good as gold, as good as Kåñëa in quality. The difference

of individuality continues, otherwise there would be no question of

bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there and

the activity of exchange of love between the Lord and the devotee is there.

Therefore the individuality of two persons is present in the Supreme

Personality of Godhead and the individual person, otherwise there would be

no meaning to bhakti-yoga. If one is not situated in the same transcendental

position with the Lord, one cannot serve the Supreme Lord. To be a personal

assistant to a king, one must acquire the qualifications. Thus the qualification

is to become Brahman, or freed from all material contamination. It is said in

the Vedic literature, brahmaiva san brahmäpy eti. One can attain the Supreme

Brahman by becoming Brahman. This means that one must qualitatively

become one with Brahman. By attainment of Brahman, one does not lose his

eternal Brahman identity as an individual soul.

TEXT 27

b]ø<aae ih Pa[iTaïahMaMa*TaSYaaVYaYaSYa c )

XaaìTaSYa c DaMaRSYa Sau%SYaEk-aiNTak-SYa c )) 27 ))

brahmaëo hi pratiñöhäham

amåtasyävyayasya ca

çäçvatasya ca dharmasya

sukhasyaikäntikasya ca

SYNONYMS

brahmaëaù—of the impersonal brahmajyoti; hi—certainly; pratiñöhä—the rest;

aham—I am; amåtasya—of the immortal; avyayasya—of the imperishable;

ca—also; çäçvatasya—of the eternal; ca—and; dharmasya—of the

constitutional position; sukhasya—of happiness; aikäntikasya—ultimate;

ca—also.

TRANSLATION

And I am the basis of the impersonal Brahman, which is immortal,

imperishable and eternal and is the constitutional position of ultimate

happiness.

PURPORT

The constitution of Brahman is immortality, imperishability, eternity, and

happiness. Brahman is the beginning of transcendental realization.

Paramätmä, the Supersoul, is the middle, the second stage in transcendental

realization, and the Supreme Personality of Godhead is the ultimate realization

of the Absolute Truth. Therefore, both Paramätmä and the impersonal

Brahman are within the Supreme Person. It is explained in the Seventh

Chapter that material nature is the manifestation of the inferior energy of the

Supreme Lord. The Lord impregnates the inferior, material nature with

fragments of the superior nature, and that is the spiritual touch in the material

nature. When a living entity conditioned by this material nature begins the

cultivation of spiritual knowledge, he elevates himself from the position of

material existence and gradually rises up to the Brahman conception of the

Supreme. This attainment of the Brahman conception of life is the first stage

in self-realization. At this stage the Brahman-realized person is transcendental

to the material position, but he is not actually perfect in Brahman realization.

If he wants, he can continue to stay in the Brahman position and then

gradually rise up to Paramätmä realization and then to the realization of the

Supreme Personality of Godhead. There are many examples of this in Vedic

literature. The four Kumäras were situated first in the impersonal Brahman

conception of truth, but then they gradually rose to the platform of devotional

service. One who cannot elevate himself beyond the impersonal conception of

Brahman runs the risk of falling down. In Çrémad-Bhägavatam it is stated that

although a person may rise to the stage of impersonal Brahman, without going

further, with no information of the Supreme Person, his intelligence is not

perfectly clear. Therefore, in spite of being raised to the Brahman platform,

there is the chance of falling down if one is not engaged in the devotional

service of the Lord. In the Vedic language it is also said, raso vai saù, rasaà hy

eväyaà labdhvänandé bhavati: “When one understands the Personality of

Godhead, the reservoir of pleasure, Kåñëa, he actually becomes

transcendentally blissful.” (

Taittiréya Upaniñad

2.7.1) The Supreme Lord is full

in six opulences, and when a devotee approaches Him there is an exchange of

these six opulences. The servant of the king enjoys on an almost equal level

with the king. And so eternal happiness, imperishable happiness, and eternal

life accompany devotional service. Therefore, realization of Brahman, or

eternity, or imperishability, is included in devotional service. This is already

possessed by a person who is engaged in devotional service.

The living entity, although Brahman by nature, has the desire to lord it

over the material world, and due to this he falls down. In his constitutional

position, a living entity is above the three modes of material nature, but

association with material nature entangles him in the different modes of

material nature—goodness, passion and ignorance. Due to the association of

these three modes, his desire to dominate the material world is there. By

engagement in devotional service in full Kåñëa consciousness, he is

immediately situated in the transcendental position, and his unlawful desire to

control material nature is removed. Therefore the process of devotional

service, beginning with hearing, chanting, remembering—the prescribed nine

methods for realizing devotional service—should be practiced in the

association of devotees. Gradually, by such association, by the influence of the

spiritual master, one’s material desire to dominate is removed, and one

becomes firmly situated in the Lord’s transcendental loving service. This

method is prescribed from the twenty-second to the last verse of this chapter.

Devotional service to the Lord is very simple: one should always engage in the

service of the Lord, should eat the remnants of foodstuffs offered to the Deity,

smell the flowers offered to the lotus feet of the Lord, see the places where the

Lord had His transcendental pastimes, read of the different activities of the

Lord, His reciprocation of love with His devotees, chant always the

transcendental vibration Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/

Hare Räma, Hare Räma, Räma Räma, Hare Hare, and observe the fasting days

commemorating the appearances and disappearances of the Lord and His

devotees. By following such a process one becomes completely detached from

all material activities. One who can thus situate himself in the brahmajyoti or

the different varieties of the Brahman conception is equal to the Supreme

Personality of Godhead in quality.

Thus end the Bhaktivedanta Purports to the Fourteenth Chapter of the Çrémad

Bhagavad-gétä in the matter of the Three Modes of Material Nature.

- CHAPTER 15 -

The Yoga of the Supreme Person

TEXT 1

é[q>aGavaNauvac )

OßRMaUl/MaDa"Xaa%MaìTQa& Pa[ahurVYaYaMa( )

^Nda&iSa YaSYa Pa<aaRiNa YaSTa& ved Sa vedivTa( )) 1 ))

çré-bhagavän uväca

ürdhva-mülam adhaù-çäkham

açvatthaà prähur avyayam

chandäàsi yasya parëäni

yas taà veda sa veda-vit

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

ürdhva-mülam—with roots above; adhaù—downwards; çäkham—branches;

açvattham—a banyan tree; prähuù—is said; avyayam—eternal;

chandäàsi—the Vedic hymns; yasya—of which; parëäni—the leaves;

yaù—anyone who; tam—that; veda—knows; saù—he; veda-vit—the knower of

the Vedas.

TRANSLATION

The Supreme Personality of Godhead said: It is said that there is an

imperishable banyan tree that has its roots upward and its branches down and

whose leaves are the Vedic hymns. One who knows this tree is the knower of

the Vedas.

PURPORT

After the discussion of the importance of bhakti-yoga, one may question,

“What about the Vedas?” It is explained in this chapter that the purpose of

Vedic study is to understand Kåñëa. Therefore one who is in Kåñëa

consciousness, who is engaged in devotional service, already knows the Vedas.

The entanglement of this material world is compared here to a banyan tree.

For one who is engaged in fruitive activities, there is no end to the banyan

tree. He wanders from one branch to another, to another, to another. The tree

of this material world has no end, and for one who is attached to this tree,

there is no possibility of liberation. The Vedic hymns, meant for elevating

oneself, are called the leaves of this tree. This tree’s roots grow upward because

they begin from where Brahmä is located, the topmost planet of this universe.

If one can understand this indestructible tree of illusion, then one can get out

of it.

This process of extrication should be understood. In the previous chapters it

has been explained that there are many processes by which to get out of the

material entanglement. And, up to the Thirteenth Chapter, we have seen that

devotional service to the Supreme Lord is the best way. Now, the basic

principle of devotional service is detachment from material activities and

attachment to the transcendental service of the Lord. The process of breaking

attachment to the material world is discussed in the beginning of this chapter.

The root of this material existence grows upward. This means that it begins

from the total material substance, from the topmost planet of the universe.

From there, the whole universe is expanded, with so many branches,

representing the various planetary systems. The fruits represent the results of

the living entities’ activities, namely, religion, economic development, sense

gratification and liberation.

Now, there is no ready experience in this world of a tree situated with its

branches down and its roots upward, but there is such a thing. That tree can be

found beside a reservoir of water. We can see that the trees on the bank reflect

upon the water with their branches down and roots up. In other words, the

tree of this material world is only a reflection of the real tree of the spiritual

world. This reflection of the spiritual world is situated on desire, just as a tree’s

reflection is situated on water. Desire is the cause of things’ being situated in

this reflected material light. One who wants to get out of this material

existence must know this tree thoroughly through analytical study. Then he

can cut off his relationship with it.

This tree, being the reflection of the real tree, is an exact replica.

Everything is there in the spiritual world. The impersonalists take Brahman to

be the root of this material tree, and from the root, according to Säìkhya

philosophy, come prakåti, puruña, then the three guëas, then the five gross

elements (païca-mahä-bhüta), then the ten senses (daçendriya), mind, etc. In

this way they divide up the whole material world into twenty-four elements. If

Brahman is the center of all manifestations, then this material world is a

manifestation of the center by 180 degrees, and the other 180 degrees

constitute the spiritual world. The material world is the perverted reflection,

so the spiritual world must have the same variegatedness, but in reality. The

prakåti is the external energy of the Supreme Lord, and the puruña is the

Supreme Lord Himself, and that is explained in Bhagavad-gétä. Since this

manifestation is material, it is temporary. A reflection is temporary, for it is

sometimes seen and sometimes not seen. But the origin from whence the

reflection is reflected is eternal. The material reflection of the real tree has to

be cut off. When it is said that a person knows the Vedas, it is assumed that he

knows how to cut off attachment to this material world. If one knows that

process, he actually knows the Vedas. One who is attracted by the ritualistic

formulas of the Vedas is attracted by the beautiful green leaves of the tree. He

does not exactly know the purpose of the Vedas. The purpose of the Vedas, as

disclosed by the Personality of Godhead Himself, is to cut down this reflected

tree and attain the real tree of the spiritual world.

TEXT 2

ADaêaeß| Pa[Sa*TaaSTaSYa Xaa%a Gau<aPa[v*Öa ivzYaPa[val/a" )

ADaê MaUl/aNYaNauSaNTaTaaiNa k-MaaRNaubNDaqiNa MaNauZYal/aeke- )) 2 ))

adhaç cordhvaà prasåtäs tasya çäkhä

guëa-pravåddhä viñaya-praväläù

adhaç ca müläny anusantatäni

karmänubandhéni manuñya-loke

SYNONYMS

adhaù—downward; ca—and; ürdhvam—upward; prasåtäù—extended;

tasya—its; çäkhäù—branches; guëa—by the modes of material nature;

pravåddhäù—developed; viñaya—sense objects; praväläù—twigs;

adhaù—downward; ca—and; müläni—roots; anusantatäni—extended;

karma—to work; anubandhéni—bound; manuñya-loke—in the world of human

society.

TRANSLATION

The branches of this tree extend downward and upward, nourished by the

three modes of material nature. The twigs are the objects of the senses. This

tree also has roots going down, and these are bound to the fruitive actions of

human society.

PURPORT

The description of the banyan tree is further explained here. Its branches

spread in all directions. In the lower parts, there are variegated manifestations

of living entities—human beings, animals, horses, cows, dogs, cats, etc. These

are situated on the lower parts of the branches, whereas on the upper parts are

higher forms of living entities: the demigods, Gandharvas and many other

higher species of life. As a tree is nourished by water, so this tree is nourished

by the three modes of material nature. Sometimes we find that a tract of land

is barren for want of sufficient water, and sometimes a tract is very green;

similarly, where particular modes of material nature are proportionately

greater in quantity, the different species of life are manifested accordingly.

The twigs of the tree are considered to be the sense objects. By

development of the different modes of nature we develop different senses, and

by the senses we enjoy different varieties of sense objects. The tips of the

branches are the senses—the ears, nose, eyes, etc.—which are attached to the

enjoyment of different sense objects. The twigs are sound, form, touch, and so

on—the sense objects. The subsidiary roots are attachments and aversions,

which are byproducts of different varieties of suffering and sense enjoyment.

The tendencies toward piety and impiety are considered to develop from these

secondary roots, which spread in all directions. The real root is from

Brahmaloka, and the other roots are in the human planetary systems. After

one enjoys the results of virtuous activities in the upper planetary systems, he

comes down to this earth and renews his karma, or fruitive activities for

promotion. This planet of human beings is considered the field of activities.

TEXTS 3–4

Na æPaMaSYaeh TaQaaePal/>YaTae NaaNTaae Na caidNaR c SaMPa[iTaïa )

AìTQaMaeNa& Sauivæ!MaUl/‚ MaSa®Xañe<a d*!eNa i^tva )) 3 ))

TaTa" Pad& TaTPairMaaiGaRTaVYa& YaiSMaNGaTaa Na iNavTaRiNTa >aUYa" )

TaMaev caÛ& Pauåz& Pa[PaÛe YaTa" Pa[v*ita" Pa[Sa*Taa Paura<aq )) 4 ))

na rüpam asyeha tathopalabhyate

nänto na cädir na ca sampratiñöhä

açvattham enaà su-virüòha-mülam

asaìga-çastreëa dåòhena chittvä

tataù padaà tat parimärgitavyaà

yasmin gatä na nivartanti bhüyaù

tam eva cädyaà puruñaà prapadye

yataù pravåttiù prasåtä puräëé

SYNONYMS

na—not; rüpam—the form; asya—of this tree; iha—in this world; tathä—also;

upalabhyate—can be perceived; na—never; antaù—end; na—never; ca—also;

ädiù—beginning; na—never; ca—also; sampratiñöhä—the foundation;

açvattham—banyan tree; enam—this; su-virüòha—strongly; mülam—rooted;

asaìga-çastreëa—by the weapon of detachment; dåòhena—strong;

chittvä—cutting; tataù—thereafter; padam—situation; tat—that;

parimärgitavyam—has to be searched out; yasmin—where; gatäù—going;

na—never; nivartanti—they come back; bhüyaù—again; tam—to Him;

eva—certainly; ca—also; ädyam—original; puruñam—the Personality of

Godhead; prapadye—surrender; yataù—from whom; pravåttiù—the beginning;

prasåtä—extended; puräëi—very old.

TRANSLATION

The real form of this tree cannot be perceived in this world. No one can

understand where it ends, where it begins, or where its foundation is. But with

determination one must cut down this strongly rooted tree with the weapon of

detachment. Thereafter, one must seek that place from which, having gone, one

never returns, and there surrender to that Supreme Personality of Godhead

from whom everything began and from whom everything has extended since

time immemorial.

PURPORT

It is now clearly stated that the real form of this banyan tree cannot be

understood in this material world. Since the root is upwards, the extension of

the real tree is at the other end. When entangled with the material expansions

of the tree, one cannot see how far the tree extends, nor can one see the

beginning of this tree. Yet one has to find out the cause. “I am the son of my

father, my father is the son of such-and-such a person, etc.” By searching in

this way, one comes to Brahmä, who is generated by the Garbhodakaçäyé

Viñëu. Finally, in this way, when one reaches the Supreme Personality of

Godhead, that is the end of research work. One has to search out that origin of

this tree, the Supreme Personality of Godhead, through the association of

persons who are in knowledge of that Supreme Personality of Godhead. Then

by understanding one becomes gradually detached from this false reflection of

reality, and by knowledge one can cut off the connection and actually become

situated in the real tree.

The word asaìga is very important in this connection because the

attachment for sense enjoyment and lording it over the material nature is very

strong. Therefore one must learn detachment by discussion of spiritual science

based on authoritative scriptures, and one must hear from persons who are

actually in knowledge. As a result of such discussion in the association of

devotees, one comes to the Supreme Personality of Godhead. Then the first

thing one must do is surrender to Him. The description of that place whence

having gone one never returns to this false reflected tree is given here. The

Supreme Personality of Godhead, Kåñëa, is the original root from whom

everything has emanated. To gain favor of that Personality of Godhead, one

has only to surrender, and this is a result of performing devotional service by

hearing, chanting, etc. He is the cause of the extension of the material world.

This has already been explained by the Lord Himself. Ahaà sarvasya

prabhavaù: “I am the origin of everything.” Therefore to get out of the

entanglement of this strong banyan tree of material life, one must surrender to

Kåñëa. As soon as one surrenders unto Kåñëa, one becomes detached

automatically from this material extension.

TEXT 5

iNaMaaRNaMaaeha iJaTaSa®daeza ADYaaTMaiNaTYaa iviNav*tak-aMaa" )

ÜNÜEivRMau¢-a" Sau%du"%Sa&jE‚ GaRC^NTYaMaU!a" PadMaVYaYa& TaTa( )) 5 ))

nirmäna-mohä jita-saìga-doñä

adhyätma-nityä vinivåtta-kämäù

dvandvair vimuktäù sukha-duùkha-saàjïair

gacchanty amüòhäù padam avyayaà tat

SYNONYMS

niù—without; mäna—false prestige; mohäù—and illusion; jita—having

conquered; saìga—of association; doñäù—the faults; adhyätma—in spiritual

knowledge; nityäù—in eternity; vinivåtta—disassociated; kämäù—from lust;

dvandvaiù—from the dualities; vimuktäù—liberated; sukha-duùkha—happiness

and distress; saàjïaiù—named; gacchanti—attain; amüòhäù—unbewildered;

padam—situation; avyayam—eternal; tat—that.

TRANSLATION

Those who are free from false prestige, illusion and false association, who

understand the eternal, who are done with material lust, who are freed from the

dualities of happiness and distress, and who, unbewildered, know how to

surrender unto the Supreme Person attain to that eternal kingdom.

PURPORT

The surrendering process is described here very nicely. The first

qualification is that one should not be deluded by pride. Because the

conditioned soul is puffed up, thinking himself the lord of material nature, it is

very difficult for him to surrender unto the Supreme Personality of Godhead.

One should know by the cultivation of real knowledge that he is not lord of

material nature; the Supreme Personality of Godhead is the Lord. When one is

free from delusion caused by pride, he can begin the process of surrender. For

one who is always expecting some honor in this material world, it is not

possible to surrender to the Supreme Person. Pride is due to illusion, for

although one comes here, stays for a brief time and then goes away, he has the

foolish notion that he is the lord of the world. He thus makes all things

complicated, and he is always in trouble. The whole world moves under this

impression. People are considering the land, this earth, to belong to human

society, and they have divided the land under the false impression that they

are the proprietors. One has to get out of this false notion that human society

is the proprietor of this world. When one is freed from such a false notion, he

becomes free from all the false associations caused by familial, social and

national affections. These faulty associations bind one to this material world.

After this stage, one has to develop spiritual knowledge. One has to cultivate

knowledge of what is actually his own and what is actually not his own. And

when one has an understanding of things as they are, he becomes free from all

dual conceptions such as happiness and distress, pleasure and pain. He

becomes full in knowledge; then it is possible for him to surrender to the

Supreme Personality of Godhead.

TEXT 6

Na TaÙaSaYaTae SaUYaaeR Na XaXaaªae Na Paavk-" )

YaÓTva Na iNavTaRNTae TaÖaMa ParMa& MaMa )) 6 ))

na tad bhäsayate süryo

na çaçäìko na pävakaù

yad gatvä na nivartante

tad dhäma paramaà mama

SYNONYMS

na—not; tat—that; bhäsayate—illuminates; süryaù—the sun; na—nor;

çaçäìkaù—the moon; na—nor; pävakaù—fire, electricity; yat—where;

gatvä—going; na—never; nivartante—they come back; tat dhäma—that abode;

paramam—supreme; mama—My.

TRANSLATION

That supreme abode of Mine is not illumined by the sun or moon, nor by

fire or electricity. Those who reach it never return to this material world.

PURPORT

The spiritual world, the abode of the Supreme Personality of Godhead,

Kåñëa—which is known as Kåñëaloka, Goloka Våndävana—is described here.

In the spiritual sky there is no need of sunshine, moonshine, fire or electricity,

because all the planets are self-luminous. We have only one planet in this

universe, the sun, which is self-luminous, but all the planets in the spiritual sky

are self-luminous. The shining effulgence of all those planets (called

Vaikuëöhas) constitutes the shining sky known as the brahmajyoti. Actually,

the effulgence is emanating from the planet of Kåñëa, Goloka Våndävana. Part

of that shining effulgence is covered by the mahat-tattva, the material world.

Other than this, the major portion of that shining sky is full of spiritual

planets, which are called Vaikuëöhas, chief of which is Goloka Våndävana.

As long as a living entity is in this dark material world, he is in conditional

life, but as soon as he reaches the spiritual sky by cutting through the false,

perverted tree of this material world, he becomes liberated. Then there is no

chance of his coming back here. In his conditional life, the living entity

considers himself to be the lord of this material world, but in his liberated state

he enters into the spiritual kingdom and becomes an associate of the Supreme

Lord. There he enjoys eternal bliss, eternal life, and full knowledge.

One should be captivated by this information. He should desire to transfer

himself to that eternal world and extricate himself from this false reflection of

reality. For one who is too much attached to this material world, it is very

difficult to cut that attachment, but if he takes to Kåñëa consciousness there is

a chance of gradually becoming detached. One has to associate himself with

devotees, those who are in Kåñëa consciousness. One should search out a

society dedicated to Kåñëa consciousness and learn how to discharge

devotional service. In this way he can cut off his attachment to the material

world. One cannot become detached from the attraction of the material world

simply by dressing himself in saffron cloth. He must become attached to the

devotional service of the Lord. Therefore one should take it very seriously that

devotional service as described in the Twelfth Chapter is the only way to get

out of this false representation of the real tree. In Chapter Fourteen the

contamination of all kinds of processes by material nature is described. Only

devotional service is described as purely transcendental.

The words paramaà mama are very important here. Actually every nook

and corner is the property of the Supreme Lord, but the spiritual world is

paramam, full of six opulences. The

Kaöha Upaniñad

(2.2.15) also confirms that

in the spiritual world there is no need of sunshine, moonshine or stars (na

tatra süryo bhäti na candratärakam), for the whole spiritual sky is illuminated

by the internal potency of the Supreme Lord. That supreme abode can be

achieved only by surrender and by no other means.

TEXT 7

MaMaEva&Xaae Jaqvl/aeke- Jaqv>aUTa" SaNaaTaNa" )

MaNa"zïaNaqiNd]Yaai<a Pa[k*-iTaSQaaiNa k-zRiTa )) 7 ))

mamaiväàço jéva-loke

jéva-bhütaù sanätanaù

manaù-ñañöhänéndriyäëi

prakåti-sthäni karñati

SYNONYMS

mama—My; eva—certainly; aàçaù—fragmental particle; jéva-loke—in the

world of conditional life; jéva-bhütaù—the conditioned living entity;

sanätanaù—eternal; manaù—with the mind; ñañöhäni—the six;

indriyäëi—senses; prakåti—in material nature; sthäni—situated; karñati—is

struggling hard.

TRANSLATION

The living entities in this conditioned world are My eternal fragmental parts.

Due to conditioned life, they are struggling very hard with the six senses, which

include the mind.

PURPORT

In this verse the identity of the living being is clearly given. The living

entity is the fragmental part and parcel of the Supreme Lord—eternally. It is

not that he assumes individuality in his conditional life and in his liberated

state becomes one with the Supreme Lord. He is eternally fragmented. It is

clearly said, sanätanaù. According to the Vedic version, the Supreme Lord

manifests and expands Himself in innumerable expansions, of which the

primary expansions are called viñëu-tattva and the secondary expansions are

called the living entities. In other words, the viñëu-tattva is the personal

expansion, and the living entities are the separated expansions. By His

personal expansion, He is manifested in various forms like Lord Räma,

Nåsiàhadeva, Viñëumürti and all the predominating Deities in the Vaikuëöha

planets. The separated expansions, the living entities, are eternally servitors.

The personal expansions of the Supreme Personality of Godhead, the

individual identities of the Godhead, are always present. Similarly, the

separated expansions of living entities have their identities. As fragmental

parts and parcels of the Supreme Lord, the living entities also have fragmental

portions of His qualities, of which independence is one. Every living entity, as

an individual soul, has his personal individuality and a minute form of

independence. By misuse of that independence one becomes a conditioned

soul, and by proper use of independence he is always liberated. In either case,

he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is

freed from this material condition, and he is under the engagement of

transcendental service unto the Lord; in his conditioned life he is dominated

by the material modes of nature, and he forgets the transcendental loving

service of the Lord. As a result, he has to struggle very hard to maintain his

existence in the material world.

The living entities, not only human beings and the cats and dogs, but even

the greater controllers of the material world—Brahmä, Lord Çiva and even

Viñëu—are all parts and parcels of the Supreme Lord. They are all eternal, not

temporary manifestations. The word karñati (“struggling” or “grappling hard”)

is very significant. The conditioned soul is bound up, as though shackled by

iron chains. He is bound up by the false ego, and the mind is the chief agent

which is driving him in this material existence. When the mind is in the mode

of goodness, his activities are good; when the mind is in the mode of passion,

his activities are troublesome; and when the mind is in the mode of ignorance,

he travels in the lower species of life. It is clear, however, in this verse, that the

conditioned soul is covered by the material body, with the mind and the

senses, and when he is liberated this material covering perishes, but his

spiritual body manifests itself in its individual capacity. The following

information is there in the Mädhyandinäyana-çruti: sa vä eña brahma-niñöha

idaà çaréraà martyam atisåjya brahmäbhisampadya brahmaëä paçyati brahmaëä

çåëoti brahmaëaivedaà sarvam anubhavati. It is stated here that when a living

entity gives up this material embodiment and enters into the spiritual world,

he revives his spiritual body, and in his spiritual body he can see the Supreme

Personality of Godhead face to face. He can hear and speak to Him face to

face, and he can understand the Supreme Personality as He is. From småti also

it is understood, vasanti yatra puruñäù sarve vaikuëöha-mürtayaù: in the

spiritual planets everyone lives in bodies featured like the Supreme Personality

of Godhead’s. As far as bodily construction is concerned, there is no difference

between the part-and-parcel living entities and the expansions of viñëu-mürti.

In other words, at liberation the living entity gets a spiritual body by the grace

of the Supreme Personality of Godhead.

The words mamaiväàçaù (“fragmental parts and parcels of the Supreme

Lord”) are also very significant. The fragmental portion of the Supreme Lord is

not like some material broken part. We have already understood in the Second

Chapter that the spirit cannot be cut into pieces. This fragment is not

materially conceived. It is not like matter, which can be cut into pieces and

joined together again. That conception is not applicable here, because the

Sanskrit word sanätana (“eternal”) is used. The fragmental portion is eternal.

It is also stated in the beginning of the Second Chapter that in each and every

individual body the fragmental portion of the Supreme Lord is present (dehino

’smin yathä dehe). That fragmental portion, when liberated from the bodily

entanglement, revives its original spiritual body in the spiritual sky in a

spiritual planet and enjoys association with the Supreme Lord. It is, however,

understood here that the living entity, being the fragmental part and parcel of

the Supreme Lord, is qualitatively one with the Lord, just as the parts and

parcels of gold are also gold.

TEXT 8

Xarqr& YadvaPanaeiTa YaÀaPYauT§-aMaTaqìr" )

Ga*hqTvETaaiNa Sa&YaaiTa vaYauGaRNDaaiNavaXaYaaTa( )) 8 ))

çaréraà yad aväpnoti

yac cäpy utkrämatéçvaraù

gåhétvaitäni saàyäti

väyur gandhän iväçayät

SYNONYMS

çaréram—the body; yat—as; aväpnoti—gets; yat—as; ca api—also;

utkrämati—gives up; éçvaraù—the lord of the body; gåhétvä—taking; etäni—all

these; saàyäti—goes away; väyuù—the air; gandhän—smells; iva—like;

äçayät—from their source.

TRANSLATION

The living entity in the material world carries his different conceptions of

life from one body to another as the air carries aromas. Thus he takes one kind

of body and again quits it to take another.

PURPORT

Here the living entity is described as éçvara, the controller of his own body.

If he likes, he can change his body to a higher grade, and if he likes he can

move to a lower class. Minute independence is there. The change his body

undergoes depends upon him. At the time of death, the consciousness he has

created will carry him on to the next type of body. If he has made his

consciousness like that of a cat or dog, he is sure to change to a cat’s or dog’s

body. And if he has fixed his consciousness on godly qualities, he will change

into the form of a demigod. And if he is in Kåñëa consciousness, he will be

transferred to Kåñëaloka in the spiritual world and will associate with Kåñëa. It

is a false claim that after the annihilation of this body everything is finished.

The individual soul is transmigrating from one body to another, and his

present body and present activities are the background of his next body. One

gets a different body according to karma, and he has to quit this body in due

course. It is stated here that the subtle body, which carries the conception of

the next body, develops another body in the next life. This process of

transmigrating from one body to another and struggling while in the body is

called karñati, or struggle for existence.

TEXT 9

é[ae}a& c+au" SPaXaRNa& c rSaNa& ga]a<aMaev c )

AiDaïaYa MaNaêaYa& ivzYaaNauPaSaevTae )) 9 ))

çrotraà cakñuù sparçanaà ca

rasanaà ghräëam eva ca

adhiñöhäya manaç cäyaà

viñayän upasevate

SYNONYMS

çrotram—ears; cakñuù—eyes; sparçanam—touch; ca—also; rasanam—tongue;

ghräëam—smelling power; eva—also; ca—and; adhiñöhäya—being situated in;

manaù—mind; ca—also; ayam—he; viñayän—sense objects;

upasevate—enjoys.

TRANSLATION

The living entity, thus taking another gross body, obtains a certain type of

ear, eye, tongue, nose and sense of touch, which are grouped about the mind.

He thus enjoys a particular set of sense objects.

PURPORT

In other words, if the living entity adulterates his consciousness with the

qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys.

Consciousness is originally pure, like water. But if we mix water with a certain

color, it changes. Similarly, consciousness is pure, for the spirit soul is pure. But

consciousness is changed according to the association of the material qualities.

Real consciousness is Kåñëa consciousness. When, therefore, one is situated in

Kåñëa consciousness, he is in his pure life. But if his consciousness is

adulterated by some type of material mentality, in the next life he gets a

corresponding body. He does not necessarily get a human body again; he can

get the body of a cat, dog, hog, demigod or one of many other forms, for there

are 8,400,000 species.

TEXT 10

oT§-aMaNTa& iSQaTa& vaiPa >auÅaNa& va Gau<aaiNvTaMa( )

ivMaU!a NaaNauPaXYaiNTa PaXYaiNTa jaNac+auz" )) 10 ))

utkrämantaà sthitaà väpi

bhuïjänaà vä guëänvitam

vimüòhä nänupaçyanti

paçyanti jïäna-cakñuñaù

SYNONYMS

utkrämantam—quitting the body; sthitam—situated in the body; vä

api—either; bhuïjänam—enjoying; vä—or; guëa-anvitam—under the spell of

the modes of material nature; vimüòhäù—foolish persons; na—never;

anupaçyanti—can see; paçyanti—can see; jïäna-cakñuñaù—those who have the

eyes of knowledge.

TRANSLATION

The foolish cannot understand how a living entity can quit his body, nor can

they understand what sort of body he enjoys under the spell of the modes of

nature. But one whose eyes are trained in knowledge can see all this.

PURPORT

The word jïäna-cakñuñaù is very significant. Without knowledge, one

cannot understand how a living entity leaves his present body, nor what form

of body he is going to take in the next life, nor even why he is living in a

particular type of body. This requires a great amount of knowledge understood

from Bhagavad-gétä and similar literatures heard from a bona fide spiritual

master. One who is trained to perceive all these things is fortunate. Every

living entity is quitting his body under certain circumstances, he is living

under certain circumstances, and he is enjoying under certain circumstances

under the spell of material nature. As a result, he is suffering different kinds of

happiness and distress, under the illusion of sense enjoyment. Persons who are

everlastingly fooled by lust and desire lose all power to understand their

change of body and their stay in a particular body. They cannot comprehend

it. Those who have developed spiritual knowledge, however, can see that the

spirit is different from the body and is changing its body and enjoying in

different ways. A person in such knowledge can understand how the

conditioned living entity is suffering in this material existence. Therefore

those who are highly developed in Kåñëa consciousness try their best to give

this knowledge to the people in general, for their conditional life is very much

troublesome. They should come out of it and be Kåñëa conscious and liberate

themselves to transfer to the spiritual world.

TEXT 11

YaTaNTaae YaaeiGaNaêENa& PaXYaNTYaaTMaNYaviSQaTaMa( )

YaTaNTaae_PYak*-TaaTMaaNaae NaENa& PaXYaNTYaceTaSa" )) 11 ))

yatanto yoginaç cainaà

paçyanty ätmany avasthitam

yatanto ’py akåtätmäno

nainaà paçyanty acetasaù

SYNONYMS

yatantaù—endeavoring; yoginaù—transcendentalists; ca—also; enam—this;

paçyanti—can see; ätmani—in the self; avasthitam—situated;

yatantaù—endeavoring; api—although; akåta-ätmänaù—those without

self-realization; na—do not; enam—this; paçyanti—see; acetasaù—having

undeveloped minds.

TRANSLATION

The endeavoring transcendentalists, who are situated in self-realization, can

see all this clearly. But those whose minds are not developed and who are not

situated in self-realization cannot see what is taking place, though they may try

to.

PURPORT

There are many transcendentalists on the path of spiritual self-realization,

but one who is not situated in self-realization cannot see how things are

changing in the body of the living entity. The word yoginaù is significant in

this connection. In the present day there are many so-called yogés, and there

are many so-called associations of yogés, but they are actually blind in the

matter of self-realization. They are simply addicted to some sort of gymnastic

exercise and are satisfied if the body is well built and healthy. They have no

other information. They are called yatanto ’py akåtätmänaù. Even though they

are endeavoring in a so-called yoga system, they are not self-realized. Such

people cannot understand the process of the transmigration of the soul. Only

those who are actually in the yoga system and have realized the self, the world,

and the Supreme Lord—in other words, the bhakti-yogés, those engaged in

pure devotional service in Kåñëa consciousness—can understand how things

are taking place.

TEXT 12

YadaidTYaGaTa& TaeJaae JaGaÙaSaYaTae_i%l/Ma( )

YaÀNd]MaiSa YaÀaGanaE TataeJaae iviÖ MaaMak-Ma( )) 12 ))

yad äditya-gataà tejo

jagad bhäsayate ’khilam

yac candramasi yac cägnau

tat tejo viddhi mämakam

SYNONYMS

yat—that which; äditya-gatam—in the sunshine; tejaù—splendor; jagat—the

whole world; bhäsayate—illuminates; akhilam—entirely; yat—that which;

candramasi—in the moon; yat—that which; ca—also; agnau—in fire;

tat—that; tejaù—splendor; viddhi—understand; mämakam—from Me.

TRANSLATION

The splendor of the sun, which dissipates the darkness of this whole world,

comes from Me. And the splendor of the moon and the splendor of fire are also

from Me.

PURPORT

The unintelligent cannot understand how things are taking place. But one

can begin to be established in knowledge by understanding what the Lord

explains here. Everyone sees the sun, moon, fire and electricity. One should

simply try to understand that the splendor of the sun, the splendor of the

moon, and the splendor of electricity or fire are coming from the Supreme

Personality of Godhead. In such a conception of life, the beginning of Kåñëa

consciousness, lies a great deal of advancement for the conditioned soul in this

material world. The living entities are essentially the parts and parcels of the

Supreme Lord, and He is giving herewith the hint how they can come back to

Godhead, back to home.

From this verse we can understand that the sun is illuminating the whole

solar system. There are different universes and solar systems, and there are

different suns, moons and planets also, but in each universe there is only one

sun. As stated in

Bhagavad-gétä

(10.21), the moon is one of the stars

(nakñaträëäm ahaà çaçé). Sunlight is due to the spiritual effulgence in the

spiritual sky of the Supreme Lord. With the rise of the sun, the activities of

human beings are set up. They set fire to prepare their foodstuff, they set fire

to start the factories, etc. So many things are done with the help of fire.

Therefore sunrise, fire and moonlight are so pleasing to the living entities.

Without their help no living entity can live. So if one can understand that the

light and splendor of the sun, moon and fire are emanating from the Supreme

Personality of Godhead, Kåñëa, then one’s Kåñëa consciousness will begin. By

the moonshine, all the vegetables are nourished. The moonshine is so pleasing

that people can easily understand that they are living by the mercy of the

Supreme Personality of Godhead, Kåñëa. Without His mercy there cannot be

sun, without His mercy there cannot be moon, and without His mercy there

cannot be fire, and without the help of sun, moon and fire, no one can live.

These are some thoughts to provoke Kåñëa consciousness in the conditioned

soul.

TEXT 13

GaaMaaivXYa c >aUTaaiNa DaarYaaMYahMaaeJaSaa )

PauZ<aaiMa caEzDaq" SavaR" SaaeMaae >aUTva rSaaTMak-" )) 13 ))

gäm äviçya ca bhütäni

dhärayämy aham ojasä

puñëämi cauñadhéù sarväù

somo bhütvä rasätmakaù

SYNONYMS

gäm—the planets; äviçya—entering; ca—also; bhütäni—the living entities;

dhärayämi—sustain; aham—I; ojasä—by My energy; puñëämi—am nourishing;

ca—and; auñadhéù—vegetables; sarväù—all; somaù—the moon;

bhütvä—becoming; rasa-ätmakaù—supplying the juice.

TRANSLATION

I enter into each planet, and by My energy they stay in orbit. I become the

moon and thereby supply the juice of life to all vegetables.

PURPORT

It is understood that all the planets are floating in the air only by the

energy of the Lord. The Lord enters into every atom, every planet, and every

living being. That is discussed in the Brahma-saàhitä. It is said there that one

plenary portion of the Supreme Personality of Godhead, Paramätmä, enters

into the planets, the universe, the living entity, and even into the atom. So

due to His entrance, everything is appropriately manifested. When the spirit

soul is there, a living man can float on the water, but when the living spark is

out of the body and the body is dead, the body sinks. Of course when it is

decomposed it floats just like straw and other things, but as soon as the man is

dead, he at once sinks in the water. Similarly, all these planets are floating in

space, and this is due to the entrance of the supreme energy of the Supreme

Personality of Godhead. His energy is sustaining each planet, just like a

handful of dust. If someone holds a handful of dust, there is no possibility of

the dust’s falling, but if one throws it in the air it will fall down. Similarly,

these planets, which are floating in the air, are actually held in the fist of the

universal form of the Supreme Lord. By His strength and energy, all moving

and nonmoving things stay in their place. It is said in the Vedic hymns that

because of the Supreme Personality of Godhead the sun is shining and the

planets are steadily moving. Were it not for Him, all the planets would scatter,

like dust in air, and perish. Similarly, it is due to the Supreme Personality of

Godhead that the moon nourishes all vegetables. Due to the moon’s influence,

the vegetables become delicious. Without the moonshine, the vegetables can

neither grow nor taste succulent. Human society is working, living comfortably

and enjoying food due to the supply from the Supreme Lord. Otherwise,

mankind could not survive. The word rasätmakaù is very significant.

Everything becomes palatable by the agency of the Supreme Lord through the

influence of the moon.

TEXT 14

Ah& vEìaNarae >aUTva Pa[ai<aNaa& dehMaaié[Ta" )

Pa[a<aaPaaNaSaMaaYau¢-" PacaMYaà& cTauivRDaMa( )) 14 ))

ahaà vaiçvänaro bhütvä

präëinäà deham äçritaù

präëäpäna-samäyuktaù

pacämy annaà catur-vidham

SYNONYMS

aham—I; vaiçvänaraù—My plenary portion as the digesting fire;

bhütvä—becoming; präëinäm—of all living entities; deham—in the bodies;

äçritaù—situated; präëa—the outgoing air; apäna—the down-going air;

samäyuktaù—keeping in balance; pacämi—I digest; annam—foodstuff;

catuù-vidham—the four kinds.

TRANSLATION

I am the fire of digestion in the bodies of all living entities, and I join with

the air of life, outgoing and incoming, to digest the four kinds of foodstuff.

PURPORT

According to Äyur-vedic çästra, we understand that there is a fire in the

stomach which digests all food sent there. When the fire is not blazing there is

no hunger, and when the fire is in order we become hungry. Sometimes when

the fire is not going nicely, treatment is required. In any case, this fire is

representative of the Supreme Personality of Godhead. Vedic mantras

(

Båhad-äraëyaka Upaniñad

5.9.1) also confirm that the Supreme Lord or

Brahman is situated in the form of fire within the stomach and is digesting all

kinds of foodstuff (ayam agnir vaiçvänaro yo ’yam antaù puruñe yenedam annaà

pacyate). Therefore since He is helping the digestion of all kinds of foodstuff,

the living entity is not independent in the eating process. Unless the Supreme

Lord helps him in digesting, there is no possibility of eating. He thus produces

and digests foodstuff, and by His grace we are enjoying life. In the

Vedänta-sütra

(1.2.27) this is also confirmed. Çabdädibhyo ’ntaù pratiñöhänäc ca:

the Lord is situated within sound and within the body, within the air and even

within the stomach as the digestive force. There are four kinds of

foodstuff—some are swallowed, some are chewed, some are licked up, and some

are sucked—and He is the digestive force for all of them.

TEXT 15

SavRSYa cah& ôid Saiàivíae Mata" SMa*iTajaRNaMaPaaehNa& c )

vedEê SavŒrhMaev veÛae vedaNTak*-Üedivdev cahMa( )) 15 ))

sarvasya cähaà hådi sanniviñöo

mattaù småtir jïänam apohanaà ca

vedaiç ca sarvair aham eva vedyo

vedänta-kåd veda-vid eva cäham

SYNONYMS

sarvasya—of all living beings; ca—and; aham—I; hådi—in the heart;

sanniviñöaù—situated; mattaù—from Me; småtiù—remembrance;

jïänam—knowledge; apohanam—forgetfulness; ca—and; vedaiù—by the

Vedas; ca—also; sarvaiù—all; aham—I am; eva—certainly; vedyaù—knowable;

vedänta-kåt—the compiler of the Vedänta; veda-vit—the knower of the Vedas;

eva—certainly; ca—and; aham—I.

TRANSLATION

I am seated in everyone’s heart, and from Me come remembrance, knowledge

and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the

compiler of Vedänta, and I am the knower of the Vedas.

PURPORT

The Supreme Lord is situated as Paramätmä in everyone’s heart, and it is

from Him that all activities are initiated. The living entity forgets everything

of his past life, but he has to act according to the direction of the Supreme

Lord, who is witness to all his work. Therefore he begins his work according to

his past deeds. Required knowledge is supplied to him, and remembrance is

given to him, and he forgets, also, about his past life. Thus, the Lord is not only

all-pervading; He is also localized in every individual heart. He awards the

different fruitive results. He is worshipable not only as the impersonal

Brahman, the Supreme Personality of Godhead, and the localized Paramätmä,

but as the form of the incarnation of the Vedas as well. The Vedas give the

right direction to people so that they can properly mold their lives and come

back to Godhead, back to home. The Vedas offer knowledge of the Supreme

Personality of Godhead, Kåñëa, and Kåñëa in His incarnation as Vyäsadeva is

the compiler of the Vedänta-sütra. The commentation on the Vedänta-sütra by

Vyäsadeva in the Çrémad-Bhägavatam gives the real understanding of

Vedänta-sütra. The Supreme Lord is so full that for the deliverance of the

conditioned soul He is the supplier and digester of foodstuff, the witness of his

activity, and the giver of knowledge in the form of Vedas and as the Supreme

Personality of Godhead, Çré Kåñëa, the teacher of the Bhagavad-gétä. He is

worshipable by the conditioned soul. Thus God is all-good; God is all-merciful.

Antaù-praviñöaù çästä janänäm. The living entity forgets as soon as he quits

his present body, but he begins his work again, initiated by the Supreme Lord.

Although he forgets, the Lord gives him the intelligence to renew his work

where he ended his last life. So not only does a living entity enjoy or suffer in

this world according to the dictation from the Supreme Lord situated locally in

the heart, but he receives the opportunity to understand the Vedas from Him.

If one is serious about understanding the Vedic knowledge, then Kåñëa gives

the required intelligence. Why does He present the Vedic knowledge for

understanding? Because a living entity individually needs to understand

Kåñëa. Vedic literature confirms this: yo ’sau sarvair vedair géyate. In all Vedic

literature, beginning from the four Vedas, Vedänta-sütra and the Upaniñads

and Puräëas, the glories of the Supreme Lord are celebrated. By performance

of Vedic rituals, discussion of the Vedic philosophy and worship of the Lord in

devotional service, He is attained. Therefore the purpose of the Vedas is to

understand Kåñëa. The Vedas give us direction by which to understand Kåñëa

and the process of realizing Him. The ultimate goal is the Supreme Personality

of Godhead.

Vedänta-sütra

(1.1.4) confirms this in the following words: tat tu

samanvayät. One can attain perfection in three stages. By understanding

Vedic literature one can understand his relationship with the Supreme

Personality of Godhead, by performing the different processes one can

approach Him, and at the end one can attain the supreme goal, who is no

other than the Supreme Personality of Godhead. In this verse the purpose of

the Vedas, the understanding of the Vedas, and the goal of the Vedas are

clearly defined.

TEXT 16

ÜaivMaaE PauåzaE l/aeke- +arêa+ar Wv c )

+ar" SavaRi<a >aUTaaiNa kU-$=SQaae_+ar oCYaTae )) 16 ))

dväv imau puruñau loke

kñaraç cäkñara eva ca

kñaraù sarväëi bhütäni

küöa-stho ’kñara ucyate

SYNONYMS

dvau—two; imau—these; puruñau—living entities; loke—in the world;

kñaraù—fallible; ca—and; akñaraù—infallible; eva—certainly; ca—and;

kñaraù—fallible; sarväëi—all; bhütäni—living entities; küöa-sthaù—in

oneness; akñaraù—infallible; ucyate—is said.

TRANSLATION

There are two classes of beings, the fallible and the infallible. In the material

world every living entity is fallible, and in the spiritual world every living entity

is called infallible.

PURPORT

As already explained, the Lord in His incarnation as Vyäsadeva compiled

the Vedänta-sütra. Here the Lord is giving, in summary, the contents of the

Vedänta-sütra. He says that the living entities, who are innumerable, can be

divided into two classes—the fallible and the infallible. The living entities are

eternally separated parts and parcels of the Supreme Personality of Godhead.

When they are in contact with the material world they are called jéva-bhüta,

and the Sanskrit words given here, kñaraù sarväëi bhütäni, mean that they are

fallible. Those who are in oneness with the Supreme Personality of Godhead,

however, are called infallible. Oneness does not mean that they have no

individuality, but that there is no disunity. They are all agreeable to the

purpose of the creation. Of course, in the spiritual world there is no such thing

as creation, but since the Supreme Personality of Godhead, as stated in the

Vedänta-sütra, is the source of all emanations, that conception is explained.

According to the statement of the Supreme Personality of Godhead, Lord

Kåñëa, there are two classes of living entities. The Vedas give evidence of this,

so there is no doubt about it. The living entities who are struggling in this

world with the mind and five senses have their material bodies, which are

changing. As long as a living entity is conditioned, his body changes due to

contact with matter; matter is changing, so the living entity appears to be

changing. But in the spiritual world the body is not made of matter; therefore

there is no change. In the material world the living entity undergoes six

changes—birth, growth, duration, reproduction, then dwindling and

vanishing. These are the changes of the material body. But in the spiritual

world the body does not change; there is no old age, there is no birth, there is

no death. There all exists in oneness. Kñaraù sarväëi bhütäni: any living entity

who has come in contact with matter, beginning from the first created being,

Brahmä, down to a small ant, is changing its body; therefore they are all

fallible. In the spiritual world, however, they are always liberated in oneness.

TEXT 17

otaMa" PauåzSTvNYa" ParMaaTMaeTYaudaôTa" )

Yaae l/aek-}aYaMaaivXYa ib>aTYaRVYaYa wRìr" )) 17 ))

uttamaù puruñas tv anyaù

paramätmety udähåtaù

yo loka-trayam äviçya

bibharty avyaya éçvaraù

SYNONYMS

uttamaù—the best; puruñaù—personality; tu—but; anyaù—another;

parama—the supreme; ätmä—self; iti—thus; udähåtaù—is said; yaù—who;

loka—of the universe; trayam—the three divisions; äviçya—entering;

bibharti—is maintaining; avyayaù—inexhaustible; éçvaraù—the Lord.

TRANSLATION

Besides these two, there is the greatest living personality, the Supreme Soul,

the imperishable Lord Himself, who has entered the three worlds and is

maintaining them.

PURPORT

The idea of this verse is very nicely expressed in the

Kaöha Upaniñad

(2.2.13) and

Çvetäçvatara Upaniñad

(6.13). It is clearly stated there that above

the innumerable living entities, some of whom are conditioned and some of

whom are liberated, there is the Supreme Personality, who is Paramätmä. The

Upaniñadic verse runs as follows: nityo nityänäà cetanaç cetanänäm. The

purport is that amongst all the living entities, both conditioned and liberated,

there is one supreme living personality, the Supreme Personality of Godhead,

who maintains them and gives them all the facility of enjoyment according to

different work. That Supreme Personality of Godhead is situated in everyone’s

heart as Paramätmä. A wise man who can understand Him is eligible to at in

perfect peace, not others.

TEXT 18

YaSMaaT+arMaTaqTaae_hMa+aradiPa caetaMa" )

ATaae_iSMa l/aeke- vede c Pa[iQaTa" PauåzaetaMa" )) 18 ))

yasmät kñaram atéto ’ham

akñaräd api cottamaù

ato ’smi loke vede ca

prathitaù puruñottamaù

SYNONYMS

yasmät—because; kñaram—to the fallible; atétaù—transcendental; aham—I

am; akñarät—beyond the infallible; api—also; ca—and; uttamaù—the best;

ataù—therefore; asmi—I am; loke—in the world; vede—in the Vedic

literature; ca—and; prathitaù—celebrated; puruña-uttamaù—as the Supreme

Personality.

TRANSLATION

Because I am transcendental, beyond both the fallible and the infallible, and

because I am the greatest, I am celebrated both in the world and in the Vedas as

that Supreme Person.

PURPORT

No one can surpass the Supreme Personality of Godhead, Kåñëa—neither

the conditioned soul nor the liberated soul. He is therefore the greatest of

personalities. Now it is clear here that the living entities and the Supreme

Personality of Godhead are individuals. The difference is that the living

entities, either in the conditioned state or in the liberated state, cannot

surpass in quantity the inconceivable potencies of the Supreme Personality of

Godhead. It is incorrect to think of the Supreme Lord and the living entities

as being on the same level or equal in all respects. There is always the question

of superiority and inferiority between their personalities. The word uttama is

very significant. No one can surpass the Supreme Personality of Godhead.

The word loke signifies “in the pauruña ägama (the småti scriptures).” As

confirmed in the Nirukti dictionary, lokyate vedärtho ’nena: “The purpose of

the Vedas is explained by the småti scriptures.”

The Supreme Lord, in His localized aspect of Paramätmä, is also described

in the Vedas themselves. The following verse appears in the Vedas (

Chändogya

Upaniñad

8.12.3): tävad eña samprasädo ’smäc charérät samutthäya paraà

jyoti-rüpaà sampadya svena rüpeëäbhiniñpadyate sa uttamaù puruñaù. “The

Supersoul coming out of the body enters the impersonal brahmajyoti; then in

His form He remains in His spiritual identity. That Supreme is called the

Supreme Personality.” This means that the Supreme Personality is exhibiting

and diffusing His spiritual effulgence, which is the ultimate illumination. That

Supreme Personality also has a localized aspect as Paramätmä. By incarnating

Himself as the son of Satyavaté and Paräçara, He explains the Vedic knowledge

as Vyäsadeva.

TEXT 19

Yaae MaaMaevMaSaMMaU!ae JaaNaaiTa PauåzaetaMaMa( )

Sa SavRivÙJaiTa Maa& SavR>aaveNa >aarTa )) 19 ))

yo mäm evam asammüòho

jänäti puruñottamam

sa sarva-vid bhajati mäà

sarva-bhävena bhärata

SYNONYMS

yaù—anyone who; mäm—Me; evam—thus; asammüòhaù—without a doubt;

jänäti—knows; puruña-uttamam—the Supreme Personality of Godhead;

saù—he; sarva-vit—the knower of everything; bhajati—renders devotional

service; mäm—unto Me; sarva-bhävena—in all respects; bhärata—O son of

Bharata.

TRANSLATION

Whoever knows Me as the Supreme Personality of Godhead, without

doubting, is the knower of everything. He therefore engages himself in full

devotional service to Me, O son of Bharata.

PURPORT

There are many philosophical speculations about the constitutional

position of the living entities and the Supreme Absolute Truth. Now in this

verse the Supreme Personality of Godhead clearly explains that anyone who

knows Lord Kåñëa to be the Supreme Person is actually the knower of

everything. The imperfect knower goes on simply speculating about the

Absolute Truth, but the perfect knower, without wasting his valuable time,

engages directly in Kåñëa consciousness, the devotional service of the Supreme

Lord. Throughout the whole of Bhagavad-gétä, this fact is being stressed at

every step. And still there are so many stubborn commentators on

Bhagavad-gétä who consider the Supreme Absolute Truth and the living

entities to be one and the same.

Vedic knowledge is called çruti, learning by aural reception. One should

actually receive the Vedic message from authorities like Kåñëa and His

representatives. Here Kåñëa distinguishes everything very nicely, and one

should hear from this source. Simply to hear like the hogs is not sufficient; one

must be able to understand from the authorities. It is not that one should

simply speculate academically. One should submissively hear from

Bhagavad-gétä that these living entities are always subordinate to the Supreme

Personality of Godhead. Anyone who is able to understand this, according to

the Supreme Personality of Godhead, Çré Kåñëa, knows the purpose of the

Vedas; no one else knows the purpose of the Vedas.

The word bhajati is very significant. In many places the word bhajati is

expressed in relationship with the service of the Supreme Lord. If a person is

engaged in full Kåñëa consciousness, in the devotional service of the Lord, it is

to be understood that he has understood all the Vedic knowledge. In the

Vaiñëava paramparä it is said that if one is engaged in the devotional service of

Kåñëa, then there is no need for any other spiritual process for understanding

the Supreme Absolute Truth. He has already come to the point, because he is

engaged in the devotional service of the Lord. He has ended all preliminary

processes of understanding. But if anyone, after speculating for hundreds of

thousands of lives, does not come to the point that Kåñëa is the Supreme

Personality of Godhead and that one has to surrender there, all his speculation

for so many years and lives is a useless waste of time.

TEXT 20

wiTa GauùTaMa& XaañiMadMau¢&- MaYaaNaga )

WTad(bud(ßa buiÖMaaNSYaaTk*-Tak*-TYaê >aarTa )) 20 ))

iti guhyatamaà çästram

idam uktaà mayänagha

etad buddhvä buddhimän syät

kåta-kåtyaç ca bhärata

SYNONYMS

iti—thus; guhya-tamam—the most confidential; çästram—revealed scripture;

idam—this; uktam—disclosed; mayä—by Me; anagha—O sinless one;

etat—this; buddhvä—understanding; buddhi-män—intelligent; syät—one

becomes; kåta-kåtyaù—the most perfect in his endeavors; ca—and;

bhärata—O son of Bharata.

TRANSLATION

This is the most confidential part of the Vedic scriptures, O sinless one, and

it is disclosed now by Me. Whoever understands this will become wise, and his

endeavors will know perfection.

PURPORT

The Lord clearly explains here that this is the substance of all revealed

scriptures. And one should understand this as it is given by the Supreme

Personality of Godhead. Thus one will become intelligent and perfect in

transcendental knowledge. In other words, by understanding this philosophy

of the Supreme Personality of Godhead and engaging in His transcendental

service, everyone can become freed from all contaminations of the modes of

material nature. Devotional service is a process of spiritual understanding.

Wherever devotional service exists, the material contamination cannot

coexist. Devotional service to the Lord and the Lord Himself are one and the

same because they are spiritual; devotional service takes place within the

internal energy of the Supreme Lord. The Lord is said to be the sun, and

ignorance is called darkness. Where the sun is present, there is no question of

darkness. Therefore, whenever devotional service is present under the proper

guidance of a bona fide spiritual master, there is no question of ignorance.

Everyone must take to this consciousness of Kåñëa and engage in devotional

service to become intelligent and purified. Unless one comes to this position of

understanding Kåñëa and engages in devotional service, however intelligent he

may be in the estimation of some common man, he is not perfectly intelligent.

The word anagha, by which Arjuna is addressed, is significant. Anagha, “O

sinless one,” means that unless one is free from all sinful reactions it is very

difficult to understand Kåñëa. One has to become free from all contamination,

all sinful activities; then he can understand. But devotional service is so pure

and potent that once one is engaged in devotional service he automatically

comes to the stage of sinlessness.

While one is performing devotional service in the association of pure

devotees in full Kåñëa consciousness, there are certain things which require to

be vanquished altogether. The most important thing one has to surmount is

weakness of the heart. The first falldown is caused by the desire to lord it over

material nature. Thus one gives up the transcendental loving service of the

Supreme Lord. The second weakness of the heart is that as one increases the

propensity to lord it over material nature, he becomes attached to matter and

the possession of matter. The problems of material existence are due to these

weaknesses of the heart. In this chapter the first five verses describe the

process of freeing oneself from these weaknesses of heart, and the rest of the

chapter, from the sixth verse through the end, discusses puruñottama-yoga.

Thus end the Bhaktivedanta Purports to the Fifteenth Chapter of the Çrémad

Bhagavad-gétä in the matter of Puruñottama-yoga, the Yoga of the Supreme

Person.

- CHAPTER 16 -

The Divine And Demoniac Natures

TEXTS 1–3

é[q>aGavaNauvac )

A>aYa& SatvSa&éuiÖjaRNaYaaeGaVYaviSQaiTa" )

daNa& dMaê Yajê SvaDYaaYaSTaPa AaJaRvMa( )) 1 ))

Aih&Saa SaTYaMa§-aeDaSTYaaGa" XaaiNTarPaEéuNaMa( )

dYaa >aUTaeZvl/aelu/PTv& MaadRv& hqrcaPal/Ma( )) 2 ))

TaeJa" +aMaa Da*iTa" XaaEcMad]aehae NaaiTaMaaiNaTaa )

>aviNTa SaMPad& dEvqMai>aJaaTaSYa >aarTa )) 3 ))

çré-bhagavän uväca

abhayaà sattva-saàçuddhir

jïäna-yoga-vyavasthitiù

dänaà damaç ca yajïaç ca

svädhyäyas tapa ärjavam

ahiàsä satyam akrodhas

tyägaù çäntir apaiçunam

dayä bhüteñv aloluptvaà

märdavaà hrér acäpalam

tejaù kñamä dhåtiù çaucam

adroho näti-mänitä

bhavanti sampadaà daivém

abhijätasya bhärata

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

abhayam—fearlessness; sattva-saàçuddhiù—purification of one’s existence;

jïäna—in knowledge; yoga—of linking up; vyavasthitiù—the situation;

dänam—charity; damaù—controlling the mind; ca—and;

yajïaù—performance of sacrifice; ca—and; svädhyäyaù—study of Vedic

literature; tapaù—austerity; ärjavam—simplicity; ahiàsä—nonviolence;

satyam—truthfulness; akrodhaù—freedom from anger; tyägaù—renunciation;

çäntiù—tranquillity; apaiçunam—aversion to fault-finding; dayä—mercy;

bhüteñu—towards all living entities; aloluptvam—freedom from greed;

märdavam—gentleness; hréù—modesty; acäpalam—determination;

tejaù—vigor; kñamä—forgiveness; dhåtiù—fortitude; çaucam—cleanliness;

adrohaù—freedom from envy; na—not; ati-mänitä—expectation of honor;

bhavanti—are; sampadam—the qualities; daivém—the transcendental nature;

abhijätasya—of one who is born of; bhärata—O son of Bharata.

TRANSLATION

The Supreme Personality of Godhead said: Fearlessness; purification of

one’s existence; cultivation of spiritual knowledge; charity; self-control;

performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence;

truthfulness; freedom from anger; renunciation; tranquillity; aversion to

faultfinding; compassion for all living entities; freedom from covetousness;

gentleness; modesty; steady determination; vigor; forgiveness; fortitude;

cleanliness; and freedom from envy and from the passion for honor—these

transcendental qualities, O son of Bharata, belong to godly men endowed with

divine nature.

PURPORT

In the beginning of the Fifteenth Chapter, the banyan tree of this material

world was explained. The extra roots coming out of it were compared to the

activities of the living entities, some auspicious, some inauspicious. In the

Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or

demons, were explained. Now, according to Vedic rites, activities in the mode

of goodness are considered auspicious for progress on the path of liberation,

and such activities are known as daivé prakåti, transcendental by nature. Those

who are situated in the transcendental nature make progress on the path of

liberation. For those who are acting in the modes of passion and ignorance, on

the other hand, there is no possibility of liberation. Either they will have to

remain in this material world as human beings, or they will descend among the

species of animals or even lower life forms. In this Sixteenth Chapter the Lord

explains both the transcendental nature and its attendant qualities and the

demoniac nature and its qualities. He also explains the advantages and

disadvantages of these qualities.

The word abhijätasya in reference to one born of transcendental qualities

or godly tendencies is very significant. To beget a child in a godly atmosphere

is known in the Vedic scriptures as Garbhädhäna-saàskära. If the parents

want a child in the godly qualities they should follow the ten principles

recommended for the social life of the human being. In Bhagavad-gétä we have

studied also before that sex life for begetting a good child is Kåñëa Himself. Sex

life is not condemned, provided the process is used in Kåñëa consciousness.

Those who are in Kåñëa consciousness at least should not beget children like

cats and dogs but should beget them so that they may become Kåñëa conscious

after birth. That should be the advantage of children born of a father and

mother absorbed in Kåñëa consciousness.

The social institution known as varëäçrama-dharma—the institution

dividing society into four divisions of social life and four occupational

divisions or castes—is not meant to divide human society according to birth.

Such divisions are in terms of educational qualifications. They are to keep the

society in a state of peace and prosperity. The qualities mentioned herein are

explained as transcendental qualities meant for making a person progress in

spiritual understanding so that he can get liberated from the material world.

In the varëäçrama institution the sannyäsé, or the person in the renounced

order of life, is considered to be the head or the spiritual master of all the social

statuses and orders. A brähmaëa is considered to be the spiritual master of the

three other sections of a society, namely, the kñatriyas, the vaiçyas and the

çüdras, but a sannyäsé, who is on the top of the institution, is considered to be

the spiritual master of the brähmaëas also. For a sannyäsé, the first

qualification should be fearlessness. Because a sannyäsé has to be alone without

any support or guarantee of support, he has simply to depend on the mercy of

the Supreme Personality of Godhead. If one thinks, “After I leave my

connections, who will protect me?” he should not accept the renounced order

of life. One must be fully convinced that Kåñëa or the Supreme Personality of

Godhead in His localized aspect as Paramätmä is always within, that He is

seeing everything and He always knows what one intends to do. One must thus

have firm conviction that Kåñëa as Paramätmä will take care of a soul

surrendered to Him. “I shall never be alone,” one should think. “Even if I live

in the darkest regions of a forest I shall be accompanied by Kåñëa, and He will

give me all protection.” That conviction is called abhayam, fearlessness. This

state of mind is necessary for a person in the renounced order of life.

Then he has to purify his existence. There are so many rules and

regulations to be followed in the renounced order of life. Most important of all,

a sannyäsé is strictly forbidden to have any intimate relationship with a

woman. He is even forbidden to talk with a woman in a secluded place. Lord

Caitanya was an ideal sannyäsé, and when He was at Puré His feminine

devotees could not even come near to offer their respects. They were advised

to bow down from a distant place. This is not a sign of hatred for women as a

class, but it is a stricture imposed on the sannyäsé not to have close

connections with women. One has to follow the rules and regulations of a

particular status of life in order to purify his existence. For a sannyäsé, intimate

relations with women and possession of wealth for sense gratification are

strictly forbidden. The ideal sannyäsé was Lord Caitanya Himself, and we can

learn from His life that He was very strict in regards to women. Although He is

considered to be the most liberal incarnation of Godhead, accepting the most

fallen conditioned souls, He strictly followed the rules and regulations of the

sannyäsa order of life in connection with association with woman. One of His

personal associates, namely Choöa Haridäsa, was associated with Lord

Caitanya along with His other confidential personal associates, but somehow

or other this Choöa Haridäsa looked lustily on a young woman, and Lord

Caitanya was so strict that He at once rejected him from the society of His

personal associates. Lord Caitanya said, “For a sannyäsé or anyone who is

aspiring to get out of the clutches of material nature and trying to elevate

himself to the spiritual nature and go back home, back to Godhead, for him,

looking toward material possessions and women for sense gratification—not

even enjoying them, but just looking toward them with such a propensity—is

so condemned that he had better commit suicide before experiencing such

illicit desires.” So these are the processes for purification.

The next item is jïäna-yoga-vyavasthiti: being engaged in the cultivation of

knowledge. Sannyäsé life is meant for distributing knowledge to the

householders and others who have forgotten their real life of spiritual

advancement. A sannyäsé is supposed to beg from door to door for his

livelihood, but this does not mean that he is a beggar. Humility is also one of

the qualifications of a transcendentally situated person, and out of sheer

humility the sannyäsé goes from door to door, not exactly for the purpose of

begging, but to see the householders and awaken them to Kåñëa consciousness.

This is the duty of a sannyäsé. If he is actually advanced and so ordered by his

spiritual master, he should preach Kåñëa consciousness with logic and

understanding, and if one is not so advanced he should not accept the

renounced order of life. But even if one has accepted the renounced order of

life without sufficient knowledge, he should engage himself fully in hearing

from a bona fide spiritual master to cultivate knowledge. A sannyäsé, or one in

the renounced order of life, must be situated in fearlessness, sattva-saàçuddhi

(purity) and jïäna-yoga (knowledge).

The next item is charity. Charity is meant for the householders. The

householders should earn a livelihood by an honorable means and spend fifty

percent of their income to propagate Kåñëa consciousness all over the world.

Thus a householder should give in charity to institutional societies that are

engaged in that way. Charity should be given to the right receiver. There are

different kinds of charity, as will be explained later on—charity in the modes

of goodness, passion and ignorance. Charity in the mode of goodness is

recommended by the scriptures, but charity in the modes of passion and

ignorance is not recommended, because it is simply a waste of money. Charity

should be given only to propagate Kåñëa consciousness all over the world. That

is charity in the mode of goodness.

Then as far as dama (self-control) is concerned, it is not only meant for

other orders of religious society, but is especially meant for the householder.

Although he has a wife, a householder should not use his senses for sex life

unnecessarily. There are restrictions for the householders even in sex life,

which should only be engaged in for the propagation of children. If he does not

require children, he should not enjoy sex life with his wife. Modern society

enjoys sex life with contraceptive methods or more abominable methods to

avoid the responsibility of children. This is not in the transcendental quality,

but is demoniac. If anyone, even if he is a householder, wants to make progress

in spiritual life, he must control his sex life and should not beget a child

without the purpose of serving Kåñëa. If he is able to beget children who will

be in Kåñëa consciousness, one can produce hundreds of children, but without

this capacity one should not indulge only for sense pleasure.

Sacrifice is another item to be performed by the householders, because

sacrifices require a large amount of money. Those in other orders of life,

namely brahmacarya, vänaprastha and sannyäsa, have no money; they live by

begging. So performance of different types of sacrifice is meant for the

householders. They should perform agni-hotra sacrifices as enjoined in the

Vedic literature, but such sacrifices at the present moment are very expensive,

and it is not possible for any householder to perform them. The best sacrifice

recommended in this age is called saìkértana-yajïa. This saìkértana-yajïa, the

chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,

Hare Räma, Räma Räma, Hare Hare, is the best and most inexpensive

sacrifice; everyone can adopt it and derive benefit. So these three items,

namely charity, sense control and performance of sacrifice, are meant for the

householder.

Then svädhyäya, Vedic study, is meant for brahmacarya, or student life.

Brahmacärés should have no connection with women; they should live a life of

celibacy and engage the mind in the study of Vedic literature for cultivation of

spiritual knowledge. This is called svädhyäya.

Tapas, or austerity, is especially meant for the retired life. One should not

remain a householder throughout his whole life; he must always remember that

there are four divisions of life—brahmacarya, gåhastha, vänaprastha and

sannyäsa. So after gåhastha, householder life, one should retire. If one lives for

a hundred years, he should spend twenty-five years in student life, twenty-five

in householder life, twenty-five in retired life and twenty-five in the

renounced order of life. These are the regulations of the Vedic religious

discipline. A man retired from household life must practice austerities of the

body, mind and tongue. That is tapasya. The entire varëäçrama-dharma society

is meant for tapasya. Without tapasya, or austerity, no human being can get

liberation. The theory that there is no need of austerity in life, that one can go

on speculating and everything will be nice, is recommended neither in the

Vedic literature nor in Bhagavad-gétä. Such theories are manufactured by

show-bottle spiritualists who are trying to gather more followers. If there are

restrictions, rules and regulations, people will not become attracted. Therefore

those who want followers in the name of religion, just to have a show only,

don’t restrict the lives of their students, nor their own lives. But that method is

not approved by the Vedas.

As far as the brahminical quality of simplicity is concerned, not only should

a particular order of life follow this principle, but every member, be he in the

brahmacäré äçrama, gåhastha äçrama, vänaprastha äçrama or sannyäsa äçrama.

One should be very simple and straightforward.

Ahiàsä means not arresting the progressive life of any living entity. One

should not think that since the spirit spark is never killed even after the

killing of the body there is no harm in killing animals for sense gratification.

People are now addicted to eating animals, in spite of having an ample supply

of grains, fruits and milk. There is no necessity for animal killing. This

injunction is for everyone. When there is no alternative, one may kill an

animal, but it should be offered in sacrifice. At any rate, when there is an

ample food supply for humanity, persons who are desiring to make

advancement in spiritual realization should not commit violence to animals.

Real ahiàsä means not checking anyone’s progressive life. The animals are also

making progress in their evolutionary life by transmigrating from one category

of animal life to another. If a particular animal is killed, then his progress is

checked. If an animal is staying in a particular body for so many days or so

many years and is untimely killed, then he has to come back again in that form

of life to complete the remaining days in order to be promoted to another

species of life. So their progress should not be checked simply to satisfy one’s

palate. This is called ahiàsä.

Satyam. This word means that one should not distort the truth for some

personal interest. In Vedic literature there are some difficult passages, but the

meaning or the purpose should be learned from a bona fide spiritual master.

That is the process for understanding the Vedas. Çruti means that one should

hear from the authority. One should not construe some interpretation for his

personal interest. There are so many commentaries on Bhagavad-gétä that

misinterpret the original text. The real import of the word should be

presented, and that should be learned from a bona fide spiritual master.

Akrodha means to check anger. Even if there is provocation one should be

tolerant, for once one becomes angry his whole body becomes polluted. Anger

is a product of the mode of passion and lust, so one who is transcendentally

situated should check himself from anger. Apaiçunam means that one should

not find fault with others or correct them unnecessarily. Of course to call a

thief a thief is not faultfinding, but to call an honest person a thief is very

much offensive for one who is making advancement in spiritual life. Hré means

that one should be very modest and must not perform some act which is

abominable. Acäpalam, determination, means that one should not be agitated

or frustrated in some attempt. There may be failure in some attempt, but one

should not be sorry for that; he should make progress with patience and

determination.

The word tejas used here is meant for the kñatriyas. The kñatriyas should

always be very strong to be able to give protection to the weak. They should

not pose themselves as nonviolent. If violence is required, they must exhibit it.

But a person who is able to curb down his enemy may under certain conditions

show forgiveness. He may excuse minor offenses.

Çaucam means cleanliness, not only in mind and body but in one’s dealings

also. It is especially meant for the mercantile people, who should not deal in

the black market. Näti-mänitä, not expecting honor, applies to the çüdras, the

worker class, which are considered, according to Vedic injunctions, to be the

lowest of the four classes. They should not be puffed up with unnecessary

prestige or honor and should remain in their own status. It is the duty of the

çüdras to offer respect to the higher class for the upkeep of the social order.

All these twenty-six qualifications mentioned are transcendental qualities.

They should be cultivated according to the different statuses of social and

occupational order. The purport is that even though material conditions are

miserable, if these qualities are developed by practice, by all classes of men,

then gradually it is possible to rise to the highest platform of transcendental

realization.

TEXT 4

dM>aae dPaaeR_i>aMaaNaê §-aeDa" PaaåZYaMaev c )

AjaNa& cai>aJaaTaSYa PaaQaR SaMPadMaaSaurqMa( )) 4 ))

dambho darpo ’bhimänaç ca

krodhaù päruñyam eva ca

ajïänaà cäbhijätasya

pärtha sampadam äsurém

SYNONYMS

dambhaù—pride; darpaù—arrogance; abhimänaù—conceit; ca—and;

krodhaù—anger; päruñyam—harshness; eva—certainly; ca—and;

ajïänam—ignorance; ca—and; abhijätasya—of one who is born of; pärtha—O

son of Påthä; sampadam—the qualities; äsurém—the demoniac nature.

TRANSLATION

Pride, arrogance, conceit, anger, harshness and ignorance—these qualities

belong to those of demoniac nature, O son of Påthä.

PURPORT

In this verse, the royal road to hell is described. The demoniac want to

make a show of religion and advancement in spiritual science, although they

do not follow the principles. They are always arrogant or proud in possessing

some type of education or so much wealth. They desire to be worshiped by

others, and demand respectability, although they do not command respect.

Over trifles they become very angry and speak harshly, not gently. They do

not know what should be done and what should not be done. They do

everything whimsically, according to their own desire, and they do not

recognize any authority. These demoniac qualities are taken on by them from

the beginning of their bodies in the wombs of their mothers, and as they grow

they manifest all these inauspicious qualities.

TEXT 5

dEvq SaMPaiÜMaae+aaYa iNabNDaaYaaSaurq MaTaa )

Maa éuc" SaMPad& dEvqMai>aJaaTaae_iSa Paa<@v )) 5 ))

daivé sampad vimokñäya

nibandhäyäsuré matä

mä çucaù sampadaà daivém

abhijäto ’si päëòava

SYNONYMS

daivé—transcendental; sampat—assets; vimokñäya—meant for liberation;

nibandhäya—for bondage; äsuré—demoniac qualities; matä—are considered;

mä—do not; çucaù—worry; sampadam—assets; daivém—transcendental;

abhijätaù—born of; asi—you are; päëòava—O son of Päëòu.

TRANSLATION

The transcendental qualities are conducive to liberation, whereas the

demoniac qualities make for bondage. Do not worry, O son of Päëòu, for you

are born with the divine qualities.

PURPORT

Lord Kåñëa encouraged Arjuna by telling him that he was not born with

demoniac qualities. His involvement in the fight was not demoniac, because he

was considering the pros and cons. He was considering whether respectable

persons such as Bhéñma and Droëa should be killed or not, so he was not acting

under the influence of anger, false prestige or harshness. Therefore he was not

of the quality of the demons. For a kñatriya, a military man, shooting arrows at

the enemy is considered transcendental, and refraining from such a duty is

demoniac. Therefore there was no cause for Arjuna to lament. Anyone who

performs the regulative principles of the different orders of life is

transcendentally situated.

TEXT 6

ÜaE >aUTaSaGaaŒ l/aeke-_iSMaNdEv AaSaur Wv c )

dEvae ivSTarXa" Pa[ae¢- AaSaur& PaaQaR Mae é*<au )) 6 ))

dvau bhüta-sargau loke ’smin

daiva äsura eva ca

daivo vistaraçaù prokta

äsuraà pärtha me çåëu

SYNONYMS

dvau—two; bhüta-sargau—created living beings; loke—in the world;

asmin—this; daivaù—godly; äsuraù—demoniac; eva—certainly; ca—and;

daivaù—the divine; vistaraçaù—at great length; proktaù—said; äsuram—the

demoniac; pärtha—O son of Påthä; me—from Me; çåëu—just hear.

TRANSLATION

O son of Påthä, in this world there are two kinds of created beings. One is

called the divine and the other demoniac. I have already explained to you at

length the divine qualities. Now hear from Me of the demoniac.

PURPORT

Lord Kåñëa, having assured Arjuna that he was born with the divine

qualities, is now describing the demoniac way. The conditioned living entities

are divided into two classes in this world. Those who are born with divine

qualities follow a regulated life; that is to say they abide by the injunctions in

scriptures and by the authorities. One should perform duties in the light of

authoritative scripture. This mentality is called divine. One who does not

follow the regulative principles as they are laid down in the scriptures and who

acts according to his whims is called demoniac or asuric. There is no other

criterion but obedience to the regulative principles of scriptures. It is

mentioned in Vedic literature that both the demigods and the demons are

born of the Prajäpati; the only difference is that one class obeys the Vedic

injunctions and the other does not.

TEXT 7

Pa[v*ita& c iNav*ita& c JaNaa Na ivduraSaura" )

Na XaaEc& NaaiPa cacarae Na SaTYa& Taezu ivÛTae )) 7 ))

pravåttià ca nivåttià ca

janä na vidur äsuräù

na çaucaà näpi cäcäro

na satyaà teñu vidyate

SYNONYMS

pravåttim—acting properly; ca—also; nivåttim—not acting improperly;

ca—and; janäù—persons; na—never; viduù—know; äsuräù—of demoniac

quality; na—never; çaucam—cleanliness; na—nor; api—also; ca—and;

äcäraù—behavior; na—never; satyam—truth; teñu—in them; vidyate—there

is.

TRANSLATION

Those who are demoniac do not know what is to be done and what is not to

be done. Neither cleanliness nor proper behavior nor truth is found in them.

PURPORT

In every civilized human society there is some set of scriptural rules and

regulations which is followed from the beginning. Especially among the

Äryans, those who adopt the Vedic civilization and who are known as the most

advanced civilized peoples, those who do not follow the scriptural injunctions

are supposed to be demons. Therefore it is stated here that the demons do not

know the scriptural rules, nor do they have any inclination to follow them.

Most of them do not know them, and even if some of them know, they have

not the tendency to follow them. They have no faith, nor are they willing to

act in terms of the Vedic injunctions. The demons are not clean, either

externally or internally. One should always be careful to keep his body clean

by bathing, brushing teeth, shaving, changing clothes, etc. As far as internal

cleanliness is concerned, one should always remember the holy names of God

and chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,

Hare Räma, Räma Räma, Hare Hare. The demons neither like nor follow all

these rules for external and internal cleanliness.

As for behavior, there are many rules and regulations guiding human

behavior, such as the Manu-saàhitä, which is the law of the human race. Even

up to today, those who are Hindu follow the Manu-saàhitä. Laws of

inheritance and other legalities are derived from this book. Now, in the

Manu-saàhitä it is clearly stated that a woman should not be given freedom.

That does not mean that women are to be kept as slaves, but they are like

children. Children are not given freedom, but that does not mean that they

are kept as slaves. The demons have now neglected such injunctions, and they

think that women should be given as much freedom as men. However, this has

not improved the social condition of the world. Actually, a woman should be

given protection at every stage of life. She should be given protection by the

father in her younger days, by the husband in her youth, and by the grownup

sons in her old age. This is proper social behavior according to the

Manu-saàhitä. But modern education has artificially devised a puffed-up

concept of womanly life, and therefore marriage is practically now an

imagination in human society. Nor is the moral condition of woman very good

now. The demons, therefore, do not accept any instruction which is good for

society, and because they do not follow the experience of great sages and the

rules and regulations laid down by the sages, the social condition of the

demoniac people is very miserable.

TEXT 8

ASaTYaMaPa[iTaï& Tae JaGadahurNaqìrMa( )

AParSParSaM>aUTa& ik-MaNYaTk-aMahETauk-Ma( )) 8 ))

asatyam apratiñöhaà te

jagad ähur anéçvaram

aparaspara-sambhütaà

kim anyat käma-haitukam

SYNONYMS

asatyam—unreal; apratiñöham—without foundation; te—they; jagat—the

cosmic manifestation; ähuù—say; anéçvaram—with no controller;

aparaspara—without cause; sambhütam—arisen; kim anyat—there is no other

cause; käma-haitukam—it is due to lust only.

TRANSLATION

They say that this world is unreal, with no foundation, no God in control.

They say it is produced of sex desire and has no cause other than lust.

PURPORT

The demonic conclude that the world is phantasmagoria. There is no cause

and effect, no controller, no purpose: everything is unreal. They say that this

cosmic manifestation arises due to chance material actions and reactions. They

do not think that the world was created by God for a certain purpose. They

have their own theory: that the world has come about in its own way and that

there is no reason to believe that there is a God behind it. For them there is no

difference between spirit and matter, and they do not accept the Supreme

Spirit. Everything is matter only, and the whole cosmos is supposed to be a

mass of ignorance. According to them, everything is void, and whatever

manifestation exists is due to our ignorance in perception. They take it for

granted that all manifestation of diversity is a display of ignorance. Just as in a

dream we may create so many things which actually have no existence, so

when we are awake we shall see that everything is simply a dream. But

factually, although the demons say that life is a dream, they are very expert in

enjoying this dream. And so, instead of acquiring knowledge, they become

more and more implicated in their dreamland. They conclude that as a child is

simply the result of sexual intercourse between man and woman, this world is

born without any soul. For them it is only a combination of matter that has

produced the living entities, and there is no question of the existence of the

soul. As many living creatures come out from perspiration and from a dead

body without any cause, the whole living world has come out of the material

combinations of the cosmic manifestation. Therefore material nature is the

cause of this manifestation, and there is no other cause. They do not believe in

the words of Kåñëa in Bhagavad-gétä: mayädhyakñeëa prakåtiù süyate

sa-caräcaram. “Under My direction the whole material world is moving.” In

other words, among the demons there is no perfect knowledge of the creation

of the world; every one of them has some particular theory of his own.

According to them, one interpretation of the scriptures is as good as another,

for they do not believe in a standard understanding of the scriptural

injunctions.

TEXT 9

WTaa& d*iíMaví>Ya NaíaTMaaNaae_LPabuÖYa" )

Pa[>avNTYauGa]k-MaaR<a" +aYaaYa JaGaTaae_ihTaa" )) 9 ))

etäà dåñöim avañöabhya

nañöätmäno ’lpa-buddhayaù

prabhavanty ugra-karmäëaù

kñayäya jagato ’hitäù

SYNONYMS

etäm—this; dåñöim—vision; avañöabhya—accepting; nañöa—having lost;

ätmänaù—themselves; alpa-buddhayaù—the less intelligent;

prabhavanti—flourish; ugra-karmäëaù—engaged in painful activities;

kñayäya—for destruction; jagataù—of the world; ahitäù—unbeneficial.

TRANSLATION

Following such conclusions, the demoniac, who are lost to themselves and

who have no intelligence, engage in unbeneficial, horrible works meant to

destroy the world.

PURPORT

The demoniac are engaged in activities that will lead the world to

destruction. The Lord states here that they are less intelligent. The

materialists, who have no concept of God, think that they are advancing. But

according to Bhagavad-gétä, they are unintelligent and devoid of all sense.

They try to enjoy this material world to the utmost limit and therefore always

engage in inventing something for sense gratification. Such materialistic

inventions are considered to be advancement of human civilization, but the

result is that people grow more and more violent and more and more cruel,

cruel to animals and cruel to other human beings. They have no idea how to

behave toward one another. Animal killing is very prominent amongst

demoniac people. Such people are considered the enemies of the world because

ultimately they will invent or create something which will bring destruction to

all. Indirectly, this verse anticipates the invention of nuclear weapons, of

which the whole world is today very proud. At any moment war may take

place, and these atomic weapons may create havoc. Such things are created

solely for the destruction of the world, and this is indicated here. Due to

godlessness, such weapons are invented in human society; they are not meant

for the peace and prosperity of the world.

TEXT 10

k-aMaMaaié[TYa duZPaUr& dM>aMaaNaMadaiNvTaa" )

Maaehad(Ga*hqTvaSad(Ga]ahaNPa[vTaRNTae_éuicv]Taa" )) 10 ))

kämam äçritya duñpüraà

dambha-mäna-madänvitäù

mohäd gåhétväsad-grähän

pravartante ’çuci-vratäù

SYNONYMS

kämam—lust; äçritya—taking shelter of; duñpüram—insatiable; dambha—of

pride; mäna—and false prestige; mada-anvitäù—absorbed in the conceit;

mohät—by illusion; gåhétvä—taking; asat—nonpermanent; grähän—things;

pravartante—they flourish; açuci—to the unclean; vratäù—avowed.

TRANSLATION

Taking shelter of insatiable lust and absorbed in the conceit of pride and

false prestige, the demoniac, thus illusioned, are always sworn to unclean work,

attracted by the impermanent.

PURPORT

The demoniac mentality is described here. The demons have no satiation

for their lust. They will go on increasing and increasing their insatiable desires

for material enjoyment. Although they are always full of anxieties on account

of accepting nonpermanent things, they still continue to engage in such

activities out of illusion. They have no knowledge and cannot tell that they are

heading the wrong way. Accepting nonpermanent things, such demoniac

people create their own God, create their own hymns and chant accordingly.

The result is that they become more and more attracted to two things—sex

enjoyment and accumulation of material wealth. The word açuci-vratäù,

“unclean vows,” is very significant in this connection. Such demoniac people

are only attracted by wine, women, gambling and meat-eating; those are their

açuci, unclean habits. Induced by pride and false prestige, they create some

principles of religion which are not approved by the Vedic injunctions.

Although such demoniac people are most abominable in the world, by artificial

means the world creates a false honor for them. Although they are gliding

toward hell, they consider themselves very much advanced.

TEXTS 11–12

icNTaaMaPairMaeYaa& c Pa[l/YaaNTaaMauPaaié[Taa" )

k-aMaaePa>aaeGaParMaa WTaavidiTa iNaiêTaa" )) 11 ))

AaXaaPaaXaXaTaEbRÖa" k-aMa§-aeDaParaYa<aa" )

wRhNTae k-aMa>aaeGaaQaRMaNYaaYaeNaaQaRSaÄYaaNa( )) 12 ))

cintäm aparimeyäà ca

pralayäntäm upäçritäù

kämopabhoga-paramä

etävad iti niçcitäù

äçä-päça-çatair baddhäù

käma-krodha-paräyaëäù

éhante käma-bhogärtham

anyäyenärtha-saïcayän

SYNONYMS

cintäm—fears and anxieties; aparimeyäm—immeasurable; ca—and;

pralaya-antäm—unto the point of death; upäçritäù—having taken shelter of;

käma-upabhoga—sense gratification; paramäù—the highest goal of life;

etävat—thus; iti—in this way; niçcitäù—having ascertained;

äçä-päça—entanglements in a network of hope; çataiù—by hundreds;

baddhäù—being bound; käma—of lust; krodha—and anger;

paräyaëäù—always situated in the mentality; éhante—they desire; käma—lust;

bhoga—sense enjoyment; artham—for the purpose of; anyäyena—illegally;

artha—of wealth; saïcayän—accumulation.

TRANSLATION

They believe that to gratify the senses is the prime necessity of human

civilization. Thus until the end of life their anxiety is immeasurable. Bound by

a network of hundreds of thousands of desires and absorbed in lust and anger,

they secure money by illegal means for sense gratification.

PURPORT

The demoniac accept that the enjoyment of the senses is the ultimate goal

of life, and this concept they maintain until death. They do not believe in life

after death, and they do not believe that one takes on different types of bodies

according to one’s karma, or activities in this world. Their plans for life are

never finished, and they go on preparing plan after plan, all of which are never

finished. We have personal experience of a person of such demoniac mentality

who, even at the point of death, was requesting the physician to prolong his

life for four years more because his plans were not yet complete. Such foolish

people do not know that a physician cannot prolong life even for a moment.

When the notice is there, there is no consideration of the man’s desire. The

laws of nature do not allow a second beyond what one is destined to enjoy.

The demoniac person, who has no faith in God or the Supersoul within

himself, performs all kinds of sinful activities simply for sense gratification. He

does not know that there is a witness sitting within his heart. The Supersoul is

observing the activities of the individual soul. As it is stated in the Upaniñads,

there are two birds sitting in one tree; one is acting and enjoying or suffering

the fruits of the branches, and the other is witnessing. But one who is

demoniac has no knowledge of Vedic scripture, nor has he any faith; therefore

he feels free to do anything for sense enjoyment, regardless of the

consequences.

TEXTS 13–15

wdMaÛ MaYaa l/BDaiMaMa& Pa[aPSYae MaNaaerQaMa( )

wdMaSTaqdMaiPa Mae >aivZYaiTa PauNaDaRNaMa( )) 13 ))

ASaaE MaYaa hTa" Xa}auhRiNaZYae caParaNaiPa )

wRìrae_hMah& >aaeGaq iSaÖae_h& bl/vaNSau%q )) 14 ))

Aa!yae_i>aJaNavaNaiSMa k-ae_NYaae_iSTa Sad*Xaae MaYaa )

Ya+Yae daSYaaiMa MaaeidZYa wTYajaNaivMaaeihTaa" )) 15 ))

idam adya mayä labdham

imaà präpsye manoratham

idam astédam api me

bhaviñyati punar dhanam

asau mayä hataù çatrur

haniñye cäparän api

éçvaro ’ham ahaà bhogé

siddho ’haà balavän sukhé

äòhyo ’bhijanavän asmi

ko ’nyo ’sti sadåço mayä

yakñye däsyämi modiñya

ity ajïäna-vimohitäù

SYNONYMS

idam—this; adya—today; mayä—by me; labdham—gained; imam—this;

präpsye—I shall gain; manaù-ratham—according to my desires; idam—this;

asti—there is; idam—this; api—also; me—mine; bhaviñyati—it will increase in

the future; punaù—again; dhanam—wealth; asau—that; mayä—by me;

hataù—has been killed; çatruù—enemy; haniñye—I shall kill; ca—also;

aparän—others; api—certainly; éçvaraù—the lord; aham—I am; aham—I am;

bhogé—the enjoyer; siddhaù—perfect; aham—I am; bala-vän—powerful;

sukhé—happy; äòhyaù—wealthy; abhijana-vän—surrounded by aristocratic

relatives; asmi—I am; kaù—who; anyaù—other; asti—there is; sadåçaù—like;

mayä—me; yakñye—I shall sacrifice; däsyämi—I shall give charity; modiñye—I

shall rejoice; iti—thus; ajïäna—by ignorance; vimohitäù—deluded.

TRANSLATION

The demoniac person thinks: “So much wealth do I have today, and I will

gain more according to my schemes. So much is mine now, and it will increase

in the future, more and more. He is my enemy, and I have killed him, and my

other enemies will also be killed. I am the lord of everything. I am the enjoyer. I

am perfect, powerful and happy. I am the richest man, surrounded by

aristocratic relatives. There is none so powerful and happy as I am. I shall

perform sacrifices, I shall give some charity, and thus I shall rejoice.” In this

way, such persons are deluded by ignorance.

TEXT 16

ANaek-ictaiv>a]aNTaa MaaehJaal/SaMaav*Taa" )

Pa[Sa¢-a" k-aMa>aaeGaezu PaTaiNTa Narke-_éucaE )) 16 ))

aneka-citta-vibhräntä

moha-jäla-samävåtäù

prasaktäù käma-bhogeñu

patanti narake ’çucau

SYNONYMS

aneka—numerous; citta—by anxieties; vibhräntäù—perplexed; moha—of

illusions; jäla—by a network; samävåtäù—surrounded; prasaktäù—attached;

käma-bhogeñu—to sense gratification; patanti—they glide down; narake—into

hell; açucau—unclean.

TRANSLATION

Thus perplexed by various anxieties and bound by a network of illusions,

they become too strongly attached to sense enjoyment and fall down into hell.

PURPORT

The demoniac man knows no limit to his desire to acquire money. That is

unlimited. He thinks only of how much assessment he has just now and

schemes to engage that stock of wealth further and further. For that reason, he

does not hesitate to act in any sinful way and so deals in the black market for

illegal gratification. He is enamored by the possessions he has already, such as

land, family, house and bank balance, and he is always planning to improve

them. He believes in his own strength, and he does not know that whatever he

is gaining is due to his past good deeds. He is given an opportunity to

accumulate such things, but he has no conception of past causes. He simply

thinks that all his mass of wealth is due to his own endeavor. A demoniac

person believes in the strength of his personal work, not in the law of karma.

According to the law of karma, a man takes his birth in a high family, or

becomes rich, or very well educated, or very beautiful because of good work in

the past. The demoniac think that all these things are accidental and due to

the strength of one’s personal ability. They do not sense any arrangement

behind all the varieties of people, beauty and education. Anyone who comes

into competition with such a demoniac man is his enemy. There are many

demoniac people, and each is enemy to the others. This enmity becomes more

and more deep—between persons, then between families, then between

societies, and at last between nations. Therefore there is constant strife, war

and enmity all over the world.

Each demoniac person thinks that he can live at the sacrifice of all others.

Generally, a demoniac person thinks of himself as the Supreme God, and a

demoniac preacher tells his followers: “Why are you seeking God elsewhere?

You are all yourselves God! Whatever you like, you can do. Don’t believe in

God. Throw away God. God is dead.” These are the demoniac’s preachings.

Although the demoniac person sees others equally rich and influential, or

even more so, he thinks that no one is richer than he and that no one is more

influential than he. As far as promotion to the higher planetary system is

concerned, he does not believe in performing yajïas, or sacrifices. Demons

think that they will manufacture their own process of yajïa and prepare some

machine by which they will be able to reach any higher planet. The best

example of such a demoniac man was Rävaëa. He offered a program to the

people by which he would prepare a staircase so that anyone could reach the

heavenly planets without performing sacrifices, such as are prescribed in the

Vedas. Similarly, in the present age such demoniac men are striving to reach

the higher planetary systems by mechanical arrangements. These are examples

of bewilderment. The result is that, without their knowledge, they are gliding

toward hell. Here the Sanskrit word moha-jäla is very significant. Jäla means

“net”; like fish caught in a net, they have no way to come out.

TEXT 17

AaTMaSaM>aaivTaa" STaBDaa DaNaMaaNaMadaiNvTaa" )

YaJaNTae NaaMaYajESTae dM>aeNaaiviDaPaUvRk-Ma( )) 17 ))

ätma-sambhävitäù stabdhä

dhana-mäna-madänvitäù

yajante näma-yajïais te

dambhenävidhi-pürvakam

SYNONYMS

ätma-sambhävitäù—self-complacent; stabdhäù—impudent; dhana-mäna—of

wealth and false prestige; mada—in the delusion; anvitäù—absorbed;

yajante—they perform sacrifice; näma—in name only; yajïaiù—with

sacrifices; te—they; dambhena—out of pride; avidhi-pürvakam—without

following any rules and regulations.

TRANSLATION

Self-complacent and always impudent, deluded by wealth and false prestige,

they sometimes proudly perform sacrifices in name only, without following any

rules or regulations.

PURPORT

Thinking themselves all in all, not caring for any authority or scripture, the

demoniac sometimes perform so-called religious or sacrificial rites. And since

they do not believe in authority, they are very impudent. This is due to illusion

caused by accumulating some wealth and false prestige. Sometimes such

demons take up the role of preacher, mislead the people, and become known as

religious reformers or as incarnations of God. They make a show of performing

sacrifices, or they worship the demigods, or manufacture their own God.

Common men advertise them as God and worship them, and by the foolish

they are considered advanced in the principles of religion, or in the principles

of spiritual knowledge. They take the dress of the renounced order of life and

engage in all nonsense in that dress. Actually there are so many restrictions for

one who has renounced this world. The demons, however, do not care for such

restrictions. They think that whatever path one can create is one’s own path;

there is no such thing as a standard path one has to follow. The word

avidhi-pürvakam, meaning a disregard for the rules and regulations, is

especially stressed here. These things are always due to ignorance and illusion.

TEXT 18

Ahªar& bl&/ dPa| k-aMa& §-aeDa& c Sa&ié[Taa" )

MaaMaaTMaPardehezu Pa[iÜzNTaae_>YaSaUYak-a" )) 18 ))

ahaìkäraà balaà darpaà

kämaà krodhaà ca saàçritäù

mäm ätma-para-deheñu

pradviñanto ’bhyasüyakäù

SYNONYMS

ahaìkäram—false ego; balam—strength; darpam—pride; kämam—lust;

krodham—anger; ca—also; saàçritäù—having taken shelter of; mäm—Me;

ätma—in their own; para—and in other; deheñu—bodies;

pradviñantaù—blaspheming; abhyasüyakäù—envious.

TRANSLATION

Bewildered by false ego, strength, pride, lust and anger, the demons become

envious of the Supreme Personality of Godhead, who is situated in their own

bodies and in the bodies of others, and blaspheme against the real religion.

PURPORT

A demoniac person, being always against God’s supremacy, does not like to

believe in the scriptures. He is envious of both the scriptures and the existence

of the Supreme Personality of Godhead. This is caused by his so-called prestige

and his accumulation of wealth and strength. He does not know that the

present life is a preparation for the next life. Not knowing this, he is actually

envious of his own self, as well as of others. He commits violence on other

bodies and on his own. He does not care for the supreme control of the

Personality of Godhead, because he has no knowledge. Being envious of the

scriptures and the Supreme Personality of Godhead, he puts forward false

arguments against the existence of God and denies the scriptural authority. He

thinks himself independent and powerful in every action. He thinks that since

no one can equal him in strength, power or wealth, he can act in any way and

no one can stop him. If he has an enemy who might check the advancement of

his sensual activities, he makes plans to cut him down by his own power.

TEXT 19

TaaNah& iÜzTa" §U-raNSa&Saarezu NaraDaMaaNa( )

i+aPaaMYaJaóMaéu>aaNaaSaurqZvev YaaeiNazu )) 19 ))

tän ahaà dviñataù krürän

saàsäreñu narädhamän

kñipämy ajasram açubhän

äsuréñv eva yoniñu

SYNONYMS

tän—those; aham—I; dviñataù—envious; krürän—mischievous;

saàsäreñu—into the ocean of material existence; nara-adhamän—the lowest

of mankind; kñipämi—I put; ajasram—forever; açubhän—inauspicious;

äsuréñu—demoniac; eva—certainly; yoniñu—into the wombs.

TRANSLATION

Those who are envious and mischievous, who are the lowest among men, I

perpetually cast into the ocean of material existence, into various demoniac

species of life.

PURPORT

In this verse it is clearly indicated that the placing of a particular individual

soul in a particular body is the prerogative of the supreme will. The demoniac

person may not agree to accept the supremacy of the Lord, and it is a fact that

he may act according to his own whims, but his next birth will depend upon

the decision of the Supreme Personality of Godhead and not on himself. In the

Çrémad-Bhägavatam, Third Canto, it is stated that an individual soul, after his

death, is put into the womb of a mother where he gets a particular type of body

under the supervision of superior power. Therefore in the material existence

we find so many species of life—animals, insects, men, and so on. All are

arranged by the superior power. They are not accidental. As for the demoniac,

it is clearly said here that they are perpetually put into the wombs of demons,

and thus they continue to be envious, the lowest of mankind. Such demoniac

species of men are held to be always full of lust, always violent and hateful and

always unclean. The many kinds of hunters in the jungle are considered to

belong to the demoniac species of life.

TEXT 20

AaSaurq& YaaeiNaMaaPaàa MaU!a JaNMaiNaJaNMaiNa )

MaaMaPa[aPYaEv k-aENTaeYa TaTaae YaaNTYaDaMaa& GaiTaMa( )) 20 ))

äsuréà yonim äpannä

müòhä janmani janmani

mäm apräpyaiva kaunteya

tato yänty adhamäà gatim

SYNONYMS

äsurém—demoniac; yonim—species; äpannäù—gaining; müòhäù—the foolish;

janmani janmani—in birth after birth; mäm—Me; apräpya—without

achieving; eva—certainly; kaunteya—O son of Kunté; tataù—thereafter;

yänti—go; adhamäm—condemned; gatim—destination.

TRANSLATION

Attaining repeated birth amongst the species of demoniac life, O son of

Kunté, such persons can never approach Me. Gradually they sink down to the

most abominable type of existence.

PURPORT

It is known that God is all-merciful, but here we find that God is never

merciful to the demoniac. It is clearly stated that the demoniac people, life

after life, are put into the wombs of similar demons, and, not achieving the

mercy of the Supreme Lord, they go down and down, so that at last they

achieve bodies like those of cats, dogs and hogs. It is clearly stated that such

demons have practically no chance of receiving the mercy of God at any stage

of later life. In the Vedas also it is stated that such persons gradually sink to

become dogs and hogs. It may be then argued in this connection that God

should not be advertised as all-merciful if He is not merciful to such demons.

In answer to this question, in the Vedänta-sütra we find that the Supreme Lord

has no hatred for anyone. The placing of the asuras, the demons, in the lowest

status of life is simply another feature of His mercy. Sometimes the asuras are

killed by the Supreme Lord, but this killing is also good for them, for in Vedic

literature we find that anyone who is killed by the Supreme Lord becomes

liberated. There are instances in history of many asuras—Rävaëa, Kaàsa,

Hiraëyakaçipu—to whom the Lord appeared in various incarnations just to

kill them. Therefore God’s mercy is shown to the asuras if they are fortunate

enough to be killed by Him.

TEXT 21

i}aivDa& Nark-SYaed& Üar& NaaXaNaMaaTMaNa" )

k-aMa" §-aeDaSTaQaa l/ae>aSTaSMaadeTaT}aYa& TYaJaeTa( )) 21 ))

tri-vidhaà narakasyedaà

dväraà näçanam ätmanaù

kämaù krodhas tathä lobhas

tasmäd etat trayaà tyajet

SYNONYMS

tri-vidham—of three kinds; narakasya—of hell; idam—this; dväram—gate;

näçanam—destructive; ätmanaù—of the self; kämaù—lust; krodhaù—anger;

tathä—as well as; lobhaù—greed; tasmät—therefore; etat—these;

trayam—three; tyajet—one must give up.

TRANSLATION

There are three gates leading to this hell—lust, anger and greed. Every sane

man should give these up, for they lead to the degradation of the soul.

PURPORT

The beginning of demoniac life is described herein. One tries to satisfy his

lust, and when he cannot, anger and greed arise. A sane man who does not

want to glide down to the species of demoniac life must try to give up these

three enemies, which can kill the self to such an extent that there will be no

possibility of liberation from this material entanglement.

TEXT 22

WTaEivRMau¢-" k-aENTaeYa TaMaaeÜarEiñi>aNaRr" )

AacrTYaaTMaNa" é[eYaSTaTaae YaaiTa Para& GaiTaMa( )) 22 ))

etair vimuktaù kaunteya

tamo-dvärais tribhir naraù

äcaraty ätmanaù çreyas

tato yäti paräà gatim

SYNONYMS

etaiù—from these; vimuktaù—being liberated; kaunteya—O son of Kunté;

tamaù-dväraiù—from the gates of ignorance; tribhiù—of three kinds; naraù—a

person; äcarati—performs; ätmanaù—for the self; çreyaù—benediction;

tataù—thereafter; yäti—he goes; paräm—to the supreme; gatim—destination.

TRANSLATION

The man who has escaped these three gates of hell, O son of Kunté, performs

acts conducive to self-realization and thus gradually attains the supreme

destination.

PURPORT

One should be very careful of these three enemies to human life: lust, anger

and greed. The more a person is freed from lust, anger and greed, the more his

existence becomes pure. Then he can follow the rules and regulations enjoined

in the Vedic literature. By following the regulative principles of human life,

one gradually raises himself to the platform of spiritual realization. If one is so

fortunate, by such practice, to rise to the platform of Kåñëa consciousness,

then success is guaranteed for him. In the Vedic literature, the ways of action

and reaction are prescribed to enable one to come to the stage of purification.

The whole method is based on giving up lust, greed and anger. By cultivating

knowledge of this process, one can be elevated to the highest position of

self-realization; this self-realization is perfected in devotional service. In that

devotional service, the liberation of the conditioned soul is guaranteed.

Therefore, according to the Vedic system, there are instituted the four orders

of life and the four statuses of life, called the caste system and the spiritual

order system. There are different rules and regulations for different castes or

divisions of society, and if a person is able to follow them, he will be

automatically raised to the highest platform of spiritual realization. Then he

can have liberation without a doubt.

TEXT 23

Ya" XaañiviDaMauTSa*JYa vTaRTae k-aMak-arTa" )

Na Sa iSaiÖMavaPanaeiTa Na Sau%& Na Para& GaiTaMa( )) 23 ))

yaù çästra-vidhim utsåjya

vartate käma-kärataù

na sa siddhim aväpnoti

na sukhaà na paräà gatim

SYNONYMS

yaù—anyone who; çästra-vidhim—the regulations of the scriptures;

utsåjya—giving up; vartate—remains; käma-kärataù—acting whimsically in

lust; na—never; saù—he; siddhim—perfection; aväpnoti—achieves;

na—never; sukham—happiness; na—never; paräm—the supreme;

gatim—perfectional stage.

TRANSLATION

He who discards scriptural injunctions and acts according to his own whims

attains neither perfection, nor happiness, nor the supreme destination.

PURPORT

As described before, the çästra-vidhi, or the direction of the çästra, is given

to the different castes and orders of human society. Everyone is expected to

follow these rules and regulations. If one does not follow them and acts

whimsically according to his lust, greed and desire, then he never will be

perfect in his life. In other words, a man may theoretically know all these

things, but if he does not apply them in his own life, then he is to be known as

the lowest of mankind. In the human form of life, a living entity is expected to

be sane and to follow the regulations given for elevating his life to the highest

platform, but if he does not follow them, then he degrades himself. But even if

he follows the rules and regulations and moral principles and ultimately does

not come to the stage of understanding the Supreme Lord, then all his

knowledge becomes spoiled. And even if he accepts the existence of God, if he

does not engage himself in the service of the Lord his attempts are spoiled.

Therefore one should gradually raise himself to the platform of Kåñëa

consciousness and devotional service; it is then and there that he can attain

the highest perfectional stage, not otherwise.

The word käma-kärataù is very significant. A person who knowingly

violates the rules acts in lust. He knows that this is forbidden, but still he acts.

This is called acting whimsically. He knows that this should be done, but still

he does not do it; therefore he is called whimsical. Such persons are destined to

be condemned by the Supreme Lord. Such persons cannot have the perfection

which is meant for the human life. The human life is especially meant for

purifying one’s existence, and one who does not follow the rules and

regulations cannot purify himself, nor can he attain the real stage of

happiness.

TEXT 24

TaSMaaC^añ& Pa[Maa<a& Tae k-aYaaRk-aYaRVYaviSQaTaaE )

jaTva XaañivDaaNaae¢&- k-MaR k-TauRiMahahRiSa )) 24 ))

tasmäc chästraà pramäëaà te

käryäkärya-vyavasthitau

jïätvä çästra-vidhänoktaà

karma kartum ihärhasi

SYNONYMS

tasmät—therefore; çästram—the scriptures; pramäëam—evidence; te—your;

kärya—duty; akärya—and forbidden activities; vyavasthitau—in determining;

jïätvä—knowing; çästra—of scripture; vidhäna—the regulations; uktam—as

declared; karma—work; kartum—do; iha—in this world; arhasi—you should.

TRANSLATION

One should therefore understand what is duty and what is not duty by the

regulations of the scriptures. Knowing such rules and regulations, one should

act so that he may gradually be elevated.

PURPORT

As stated in the Fifteenth Chapter, all the rules and regulations of the

Vedas are meant for knowing Kåñëa. If one understands Kåñëa from the

Bhagavad-gétä and becomes situated in Kåñëa consciousness, engaging himself

in devotional service, he has reached the highest perfection of knowledge

offered by the Vedic literature. Lord Caitanya Mahäprabhu made this process

very easy: He asked people simply to chant Hare Kåñëa, Hare Kåñëa, Kåñëa

Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare and to

engage in the devotional service of the Lord and eat the remnants of foodstuff

offered to the Deity. One who is directly engaged in all these devotional

activities is to be understood as having studied all Vedic literature. He has

come to the conclusion perfectly. Of course, for the ordinary persons who are

not in Kåñëa consciousness or who are not engaged in devotional service, what

is to be done and what is not to be done must be decided by the injunctions of

the Vedas. One should act accordingly, without argument. That is called

following the principles of çästra, or scripture. Çästra is without the four

principal defects that are visible in the conditioned soul: imperfect senses, the

propensity for cheating, certainty of committing mistakes, and certainty of

being illusioned. These four principal defects in conditioned life disqualify one

from putting forth rules and regulations. Therefore, the rules and regulations

as described in the çästra—being above these defects—are accepted without

alteration by all great saints, äcäryas and great souls.

In India there are many parties of spiritual understanding, generally

classified as two: the impersonalist and the personalist. Both of them, however,

lead their lives according to the principles of the Vedas. Without following the

principles of the scriptures, one cannot elevate himself to the perfectional

stage. One who actually, therefore, understands the purport of the çästras is

considered fortunate.

In human society, aversion to the principles of understanding the Supreme

Personality of Godhead is the cause of all falldowns. That is the greatest

offense of human life. Therefore, mäyä, the material energy of the Supreme

Personality of Godhead, is always giving us trouble in the shape of the

threefold miseries. This material energy is constituted of the three modes of

material nature. One has to raise himself at least to the mode of goodness

before the path to understanding the Supreme Lord can be opened. Without

raising oneself to the standard of the mode of goodness, one remains in

ignorance and passion, which are the cause of demoniac life. Those in the

modes of passion and ignorance deride the scriptures, deride the holy man, and

deride the proper understanding of the Supreme Personality of Godhead. They

disobey the instructions of the spiritual master, and they do not care for the

regulations of the scriptures. In spite of hearing the glories of devotional

service, they are not attracted. Thus they manufacture their own way of

elevation. These are some of the defects of human society which lead to the

demoniac status of life. If, however, one is able to be guided by a proper and

bona fide spiritual master, who can lead one to the path of elevation, to the

higher stage, then one’s life becomes successful.

Thus end the Bhaktivedanta Purports to the Sixteenth Chapter of the Çrémad

Bhagavad-gétä in the matter of the Divine and Demoniac Natures.

- CHAPTER 17 -

The Divisions of Faith

TEXT 1

AJauRNa ovac )

Yae XaañiviDaMauTSa*JYa YaJaNTae é[ÖYaaiNvTaa" )

Taeza& iNaïa Tau k-a k*-Z<a SatvMaahae rJaSTaMa" )) 1 ))

arjuna uväca

ye çästra-vidhim utsåjya

yajante çraddhayänvitäù

teñäà niñöhä tu kä kåñëa

sattvam äho rajas tamaù

SYNONYMS

arjunaù uväca—Arjuna said; ye—those who; çästra-vidhim—the regulations of

scripture; utsåjya—giving up; yajante—worship; çraddhayä—full faith;

anvitäù—possessed of; teñäm—of them; niñöhä—the faith; tu—but; kä—what;

kåñëa—O Kåñëa; sattvam—in goodness; äho—or else; rajaù—in passion;

tamaù—in ignorance.

TRANSLATION

Arjuna inquired: O Kåñëa, what is the situation of those who do not follow

the principles of scripture but worship according to their own imagination? Are

they in goodness, in passion or in ignorance?

PURPORT

In the Fourth Chapter, thirty-ninth verse, it is said that a person faithful to

a particular type of worship gradually becomes elevated to the stage of

knowledge and attains the highest perfectional stage of peace and prosperity.

In the Sixteenth Chapter, it is concluded that one who does not follow the

principles laid down in the scriptures is called an asura, demon, and one who

follows the scriptural injunctions faithfully is called a deva, or demigod. Now,

if one, with faith, follows some rules which are not mentioned in the scriptural

injunctions, what is his position? This doubt of Arjuna’s is to be cleared by

Kåñëa. Are those who create some sort of God by selecting a human being and

placing their faith in him worshiping in goodness, passion or ignorance? Do

such persons attain the perfectional stage of life? Is it possible for them to be

situated in real knowledge and elevate themselves to the highest perfectional

stage? Do those who do not follow the rules and regulations of the scriptures

but who have faith in something and worship gods and demigods and men

attain success in their effort? Arjuna is putting these questions to Kåñëa.

TEXT 2

é[q>aGavaNauvac )

i}aivDaa >aviTa é[Öa deihNaa& Saa Sv>aavJaa )

Saaitvk-I raJaSaq cEv TaaMaSaq ceiTa Taa& é*<au )) 2 ))

çré-bhagavän uväca

tri-vidhä bhavati çraddhä

dehinäà sä svabhäva-jä

sättviké räjasé caiva

tämasé ceti täà çåëu

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said; tri-vidhä—of

three kinds; bhavati—becomes; çraddhä—the faith; dehinäm—of the

embodied; sä—that; sva-bhäva-jä—according to his mode of material nature;

sättviké—in the mode of goodness; räjasé—in the mode of passion; ca—also;

eva—certainly; tämasé—in the mode of ignorance; ca—and; iti—thus;

täm—that; çåëu—hear from Me.

TRANSLATION

The Supreme Personality of Godhead said: According to the modes of nature

acquired by the embodied soul, one’s faith can be of three kinds—in goodness,

in passion or in ignorance. Now hear about this.

PURPORT

Those who know the rules and regulations of the scriptures but out of

laziness or indolence give up following these rules and regulations are

governed by the modes of material nature. According to their previous

activities in the mode of goodness, passion or ignorance, they acquire a nature

which is of a specific quality. The association of the living entity with the

different modes of nature has been going on perpetually; since the living entity

is in contact with material nature, he acquires different types of mentality

according to his association with the material modes. But this nature can be

changed if one associates with a bona fide spiritual master and abides by his

rules and the scriptures. Gradually, one can change his position from

ignorance to goodness, or from passion to goodness. The conclusion is that

blind faith in a particular mode of nature cannot help a person become

elevated to the perfectional stage. One has to consider things carefully, with

intelligence, in the association of a bona fide spiritual master. Thus one can

change his position to a higher mode of nature.

TEXT 3

SatvaNauæPaa SavRSYa é[Öa >aviTa >aarTa )

é[ÖaMaYaae_Ya& Pauåzae Yaae YaC^\Ö" Sa Wv Sa" )) 3 ))

sattvänurüpä sarvasya

çraddhä bhavati bhärata

çraddhä-mayo ’yaà puruño

yo yac-chraddhaù sa eva saù

SYNONYMS

sattva-anurüpä—according to the existence; sarvasya—of everyone;

çraddhä—faith; bhavati—becomes; bhärata—O son of Bharata;

çraddhä—faith; mayaù—full of; ayam—this; puruñaù—living entity;

yaù—who; yat—having which; çraddhaù—faith; saù—thus; eva—certainly;

saù—he.

TRANSLATION

O son of Bharata, according to one’s existence under the various modes of

nature, one evolves a particular kind of faith. The living being is said to be of a

particular faith according to the modes he has acquired.

PURPORT

Everyone has a particular type of faith, regardless of what he is. But his

faith is considered good, passionate or ignorant according to the nature he has

acquired. Thus, according to his particular type of faith, one associates with

certain persons. Now the real fact is that every living being, as is stated in the

Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme

Lord. Therefore one is originally transcendental to all the modes of material

nature. But when one forgets his relationship with the Supreme Personality of

Godhead and comes into contact with the material nature in conditional life,

he generates his own position by association with the different varieties of

material nature. The resultant artificial faith and existence are only material.

Although one may be conducted by some impression, or some conception of

life, originally he is nirguëa, or transcendental. Therefore one has to become

cleansed of the material contamination that he has acquired, in order to regain

his relationship with the Supreme Lord. That is the only path back without

fear: Kåñëa consciousness. If one is situated in Kåñëa consciousness, then that

path is guaranteed for his elevation to the perfectional stage. If one does not

take to this path of self-realization, then he is surely to be conducted by the

influence of the modes of nature.

The word çraddhä, or “faith,” is very significant in this verse. Çraddhä, or

faith, originally comes out of the mode of goodness. One’s faith may be in a

demigod or some created God or some mental concoction. One’s strong faith is

supposed to be productive of works of material goodness. But in material

conditional life, no works are completely purified. They are mixed. They are

not in pure goodness. Pure goodness is transcendental; in purified goodness

one can understand the real nature of the Supreme Personality of Godhead.

As long as one’s faith is not completely in purified goodness, the faith is

subject to contamination by any of the modes of material nature. The

contaminated modes of material nature expand to the heart. Therefore

according to the position of the heart in contact with a particular mode of

material nature, one’s faith is established. It should be understood that if one’s

heart is in the mode of goodness his faith is also in the mode of goodness. If his

heart is in the mode of passion, his faith is also in the mode of passion. And if

his heart is in the mode of darkness, illusion, his faith is also thus

contaminated. Thus we find different types of faith in this world, and there

are different types of religions due to different types of faith. The real

principle of religious faith is situated in the mode of pure goodness, but

because the heart is tainted we find different types of religious principles. Thus

according to different types of faith, there are different kinds of worship.

TEXT 4

YaJaNTae Saaitvk-a devaNYa+ar+aa&iSa raJaSaa" )

Pa[eTaaN>aUTaGa<aa&êaNYae YaJaNTae TaaMaSaa JaNaa" )) 4 ))

yajante sättvikä devän

yakña-rakñäàsi räjasäù

pretän bhüta-gaëäàç cänye

yajante tämasä janäù

SYNONYMS

yajante—worship; sättvikäù—those who are in the mode of goodness;

devän—demigods; yakña-rakñäàsi—demons; räjasäù—those who are in the

mode of passion; pretän—spirits of the dead; bhüta-gaëän—ghosts; ca—and;

anye—others; yajante—worship; tämasäù—in the mode of ignorance;

janäù—people.

TRANSLATION

Men in the mode of goodness worship the demigods; those in the mode of

passion worship the demons; and those in the mode of ignorance worship ghosts

and spirits.

PURPORT

In this verse the Supreme Personality of Godhead describes different kinds

of worshipers according to their external activities. According to scriptural

injunction, only the Supreme Personality of Godhead is worshipable, but those

who are not very conversant with, or faithful to, the scriptural injunctions

worship different objects, according to their specific situations in the modes of

material nature. Those who are situated in goodness generally worship the

demigods. The demigods include Brahmä, Çiva and others such as Indra,

Candra and the sun-god. There are various demigods. Those in goodness

worship a particular demigod for a particular purpose. Similarly, those who are

in the mode of passion worship the demons. We recall that during the Second

World War a man in Calcutta worshiped Hitler because thanks to that war he

had amassed a large amount of wealth by dealing in the black market.

Similarly, those in the modes of passion and ignorance generally select a

powerful man to be God. They think that anyone can be worshiped as God

and that the same results will be obtained.

Now, it is clearly described here that those who are in the mode of passion

worship and create such gods, and those who are in the mode of ignorance, in

darkness, worship dead spirits. Sometimes people worship at the tomb of some

dead man. Sexual service is also considered to be in the mode of darkness.

Similarly, in remote villages in India there are worshipers of ghosts. We have

seen that in India the lower-class people sometimes go to the forest, and if they

have knowledge that a ghost lives in a tree, they worship that tree and offer

sacrifices. These different kinds of worship are not actually God worship. God

worship is for persons who are transcendentally situated in pure goodness. In

the

Çrémad-Bhägavatam

(4.3.23) it is said, sattvaà viçuddhaà

vasudeva-çabditam: “When a man is situated in pure goodness, he worships

Väsudeva.” The purport is that those who are completely purified of the

material modes of nature and who are transcendentally situated can worship

the Supreme Personality of Godhead.

The impersonalists are supposed to be situated in the mode of goodness, and

they worship five kinds of demigods. They worship the impersonal Viñëu form

in the material world, which is known as philosophized Viñëu. Viñëu is the

expansion of the Supreme Personality of Godhead, but the impersonalists,

because they do not ultimately believe in the Supreme Personality of Godhead,

imagine that the Viñëu form is just another aspect of the impersonal Brahman;

similarly, they imagine that Lord Brahmä is the impersonal form in the

material mode of passion. Thus they sometimes describe five kinds of gods that

are worshipable, but because they think that the actual truth is impersonal

Brahman, they dispose of all worshipable objects at the ultimate end. In

conclusion, the different qualities of the material modes of nature can be

purified through association with persons who are of transcendental nature.

TEXTS 5–6

AXaañivihTa& gaaer& TaPYaNTae Yae TaPaae JaNaa" )

dM>aahªarSa&Yau¢-a" k-aMaraGabl/aiNvTaa" )) 5 ))

k-zRYaNTa" XarqrSQa& >aUTaGa]aMaMaceTaSa" )

Maa& cEvaNTa" XarqrSQa& TaaiNvÖyaSauriNaêYaaNa( )) 6 ))

açästra-vihitaà ghoraà

tapyante ye tapo janäù

dambhähaìkära-saàyuktäù

käma-räga-balänvitäù

karñayantaù çaréra-sthaà

bhüta-grämam acetasaù

mäà caiväntaù çaréra-sthaà

tän viddhy äsura-niçcayän

SYNONYMS

açästra—not in the scriptures; vihitam—directed; ghoram—harmful to others;

tapyante—undergo; ye—those who; tapaù—austerities; janäù—persons;

dambha—with pride; ahaìkära—and egoism; saàyuktäù—engaged; käma—of

lust; räga—and attachment; bala—by the force; anvitäù—impelled;

karñayantaù—tormenting; çaréra-stham—situated within the body;

bhüta-grämam—the combination of material elements; acetasaù—having a

misled mentality; mäm—Me; ca—also; eva—certainly; antaù—within;

çaréra-stham—situated in the body; tän—them; viddhi—understand;

äsura-niçcayän—demons.

TRANSLATION

Those who undergo severe austerities and penances not recommended in the

scriptures, performing them out of pride and egoism, who are impelled by lust

and attachment, who are foolish and who torture the material elements of the

body as well as the Supersoul dwelling within, are to be known as demons.

PURPORT

There are persons who manufacture modes of austerity and penance which

are not mentioned in the scriptural injunctions. For instance, fasting for some

ulterior purpose, such as to promote a purely political end, is not mentioned in

the scriptural directions. The scriptures recommend fasting for spiritual

advancement, not for some political end or social purpose. Persons who take to

such austerities are, according to Bhagavad-gétä, certainly demoniac. Their acts

are against the scriptural injunctions and are not beneficial for the people in

general. Actually, they act out of pride, false ego, lust and attachment for

material enjoyment. By such activities, not only is the combination of material

elements of which the body is constructed disturbed, but also the Supreme

Personality of Godhead Himself living within the body. Such unauthorized

fasting or austerities for some political end are certainly very disturbing to

others. They are not mentioned in the Vedic literature. A demoniac person

may think that he can force his enemy or other parties to comply with his

desire by this method, but sometimes one dies by such fasting. These acts are

not approved by the Supreme Personality of Godhead, and He says that those

who engage in them are demons. Such demonstrations are insults to the

Supreme Personality of Godhead because they are enacted in disobedience to

the Vedic scriptural injunctions. The word acetasaù is significant in this

connection. Persons of normal mental condition must obey the scriptural

injunctions. Those who are not in such a position neglect and disobey the

scriptures and manufacture their own way of austerities and penances. One

should always remember the ultimate end of the demoniac people, as described

in the previous chapter. The Lord forces them to take birth in the wombs of

demoniac persons. Consequently they will live by demoniac principles life

after life without knowing their relationship with the Supreme Personality of

Godhead. If, however, such persons are fortunate enough to be guided by a

spiritual master who can direct them to the path of Vedic wisdom, they can get

out of this entanglement and ultimately achieve the supreme goal.

TEXT 7

AaharSTviPa SavRSYa i}aivDaae >aviTa iPa[Ya" )

YajSTaPaSTaQaa daNa& Taeza& >aediMaMa& é*<au )) 7 ))

ähäras tv api sarvasya

tri-vidho bhavati priyaù

yajïas tapas tathä dänaà

teñäà bhedam imaà çåëu

SYNONYMS

ähäraù—eating; tu—certainly; api—also; sarvasya—of everyone;

tri-vidhaù—of three kinds; bhavati—there is; priyaù—dear; yajïaù—sacrifice;

tapaù—austerity; tathä—also; dänam—charity; teñäm—of them; bhedam—the

differences; imam—this; çåëu—hear.

TRANSLATION

Even the food each person prefers is of three kinds, according to the three

modes of material nature. The same is true of sacrifices, austerities and charity.

Now hear of the distinctions between them.

PURPORT

In terms of different situations in the modes of material nature, there are

differences in the manner of eating and performing sacrifices, austerities and

charities. They are not all conducted on the same level. Those who can

understand analytically what kind of performances are in what modes of

material nature are actually wise; those who consider all kinds of sacrifice or

food or charity to be the same cannot discriminate, and they are foolish. There

are missionary workers who advocate that one can do whatever he likes and

attain perfection. But these foolish guides are not acting according to the

direction of the scripture. They are manufacturing ways and misleading the

people in general.

TEXT 8

AaYau"Satvbl/araeGYaSau%Pa[qiTaivvDaRNaa" )

rSYaa" iòGDaa" iSQara ôÛa Aahara" Saaitvk-iPa[Yaa" )) 8 ))

äyuù-sattva-balärogya-

sukha-préti-vivardhanäù

rasyäù snigdhäù sthirä hådyä

ähäräù sättvika-priyäù

SYNONYMS

äyuù—duration of life; sattva—existence; bala—strength; ärogya—health;

sukha—happiness; préti—and satisfaction; vivardhanäù—increasing;

rasyäù—juicy; snigdhäù—fatty; sthiräù—enduring; hådyäù—pleasing to the

heart; ähäräù—food; sättvika—to one in goodness; priyäù—palatable.

TRANSLATION

Foods dear to those in the mode of goodness increase the duration of life,

purify one’s existence and give strength, health, happiness and satisfaction.

Such foods are juicy, fatty, wholesome, and pleasing to the heart.

TEXT 9

k-Èãl/v<aaTYauZ<aTaq+<aæ+aivdaihNa" )

Aahara raJaSaSYaeía du"%Xaaek-aMaYaPa[da" )) 9 ))

kaöv-amla-lavaëäty-uñëa-

tékñëa-rükña-vidähinaù

ähärä räjasasyeñöä

duùkha-çokämaya-pradäù

SYNONYMS

kaöu—bitter; amla—sour; lavaëa—salty; ati-uñëa—very hot; tékñëa—pungent;

rükña—dry; vidähinaù—burning; ähäräù—food; räjasasya—to one in the mode

of passion; iñöäù—palatable; duùkha—distress; çoka—misery; ämaya—disease;

pradäù—causing.

TRANSLATION

Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are

dear to those in the mode of passion. Such foods cause distress, misery and

disease.

TEXT 10

YaaTaYaaMa& GaTarSa& PaUiTa PaYauRizTa& c YaTa( )

oiC^íMaiPa caMaeDYa& >aaeJaNa& TaaMaSaiPa[YaMa( )) 10 ))

yäta-yämaà gata-rasaà

püti paryuñitaà ca yat

ucchiñöam api cämedhyaà

bhojanaà tämasa-priyam

SYNONYMS

yäta-yämam—food cooked three hours before being eaten;

gata-rasam—tasteless; püti—bad-smelling; paryuñitam—decomposed; ca—also;

yat—that which; ucchiñöam—remnants of food eaten by others; api—also;

ca—and; amedhyam—untouchable; bhojanam—eating; tämasa—to one in the

mode of darkness; priyam—dear.

TRANSLATION

Food prepared more than three hours before being eaten, food that is

tasteless, decomposed and putrid, and food consisting of remnants and

untouchable things is dear to those in the mode of darkness.

PURPORT

The purpose of food is to increase the duration of life, purify the mind and

aid bodily strength. This is its only purpose. In the past, great authorities

selected those foods that best aid health and increase life’s duration, such as

milk products, sugar, rice, wheat, fruits and vegetables. These foods are very

dear to those in the mode of goodness. Some other foods, such as baked corn

and molasses, while not very palatable in themselves, can be made pleasant

when mixed with milk or other foods. They are then in the mode of goodness.

All these foods are pure by nature. They are quite distinct from untouchable

things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have

no connection with animal fat obtained by slaughter. Animal fat is available in

the form of milk, which is the most wonderful of all foods. Milk, butter, cheese

and similar products give animal fat in a form which rules out any need for the

killing of innocent creatures. It is only through brute mentality that this

killing goes on. The civilized method of obtaining needed fat is by milk.

Slaughter is the way of subhumans. Protein is amply available through split

peas, däl, whole wheat, etc.

Foods in the mode of passion, which are bitter, too salty, or too hot or

overly mixed with red pepper, cause misery by reducing the mucus in the

stomach, leading to disease. Foods in the mode of ignorance or darkness are

essentially those that are not fresh. Any food cooked more than three hours

before it is eaten (except prasädam, food offered to the Lord) is considered to

be in the mode of darkness. Because they are decomposing, such foods give a

bad odor, which often attracts people in this mode but repulses those in the

mode of goodness.

Remnants of food may be eaten only when they are part of a meal that was

first offered to the Supreme Lord or first eaten by saintly persons, especially

the spiritual master. Otherwise the remnants of food are considered to be in

the mode of darkness, and they increase infection or disease. Such foodstuffs,

although very palatable to persons in the mode of darkness, are neither liked

nor even touched by those in the mode of goodness. The best food is the

remnants of what is offered to the Supreme Personality of Godhead. In

Bhagavad-gétä the Supreme Lord says that He accepts preparations of

vegetables, flour and milk when offered with devotion. Patraà puñpaà phalaà

toyam. Of course, devotion and love are the chief things which the Supreme

Personality of Godhead accepts. But it is also mentioned that the prasädam

should be prepared in a particular way. Any food prepared by the injunctions

of the scripture and offered to the Supreme Personality of Godhead can be

taken even if prepared long, long ago, because such food is transcendental.

Therefore to make food antiseptic, eatable and palatable for all persons, one

should offer food to the Supreme Personality of Godhead.

TEXT 11

Af-l/ak-ax(i+ai>aYaRjae iviDad*íae Ya wJYaTae )

YaíVYaMaeveiTa MaNa" SaMaaDaaYa Sa Saaitvk-" )) 11 ))

aphaläkäìkñibhir yajïo

vidhi-diñöo ya ijyate

yañöavyam eveti manaù

samädhäya sa sättvikaù

SYNONYMS

aphala-äkäìkñibhiù—by those devoid of desire for result; yajïaù—sacrifice;

vidhi-diñöaù—according to the direction of scripture; yaù—which; ijyate—is

performed; yañöavyam—must be performed; eva—certainly; iti—thus;

manaù—mind; samädhäya—fixing; saù—it; sättvikaù—in the mode of

goodness.

TRANSLATION

Of sacrifices, the sacrifice performed according to the directions of scripture,

as a matter of duty, by those who desire no reward, is of the nature of goodness.

PURPORT

The general tendency is to offer sacrifice with some purpose in mind, but

here it is stated that sacrifice should be performed without any such desire. It

should be done as a matter of duty. Take, for example, the performance of

rituals in temples or in churches. Generally they are performed with the

purpose of material benefit, but that is not in the mode of goodness. One

should go to a temple or church as a matter of duty, offer respect to the

Supreme Personality of Godhead and offer flowers and eatables. Everyone

thinks that there is no use in going to the temple just to worship God. But

worship for economic benefit is not recommended in the scriptural

injunctions. One should go simply to offer respect to the Deity. That will place

one in the mode of goodness. It is the duty of every civilized man to obey the

injunctions of the scriptures and offer respect to the Supreme Personality of

Godhead.

TEXT 12

Ai>aSaNDaaYa Tau f-l&/ dM>aaQaRMaiPa cEv YaTa( )

wJYaTae >arTaé[eï Ta& Yaj& iviÖ raJaSaMa( )) 12 ))

abhisandhäya tu phalaà

dambhärtham api caiva yat

ijyate bharata-çreñöha

taà yajïaà viddhi räjasam

SYNONYMS

abhisandhäya—desiring; tu—but; phalam—the result; dambha—pride;

artham—for the sake of; api—also; ca—and; eva—certainly; yat—that which;

ijyate—is performed; bharata-çreñöha—O chief of the Bhäratas; tam—that;

yajïam—sacrifice; viddhi—know; räjasam—in the mode of passion.

TRANSLATION

But the sacrifice performed for some material benefit, or for the sake of

pride, O chief of the Bhäratas, you should know to be in the mode of passion.

PURPORT

Sometimes sacrifices and rituals are performed for elevation to the

heavenly kingdom or for some material benefits in this world. Such sacrifices

or ritualistic performances are considered to be in the mode of passion.

TEXT 13

iviDahqNaMaSa*íaà& MaN}ahqNaMadi+a<aMa( )

é[ÖaivrihTa& Yaj& TaaMaSa& Pairc+aTae )) 13 ))

vidhi-hénam asåñöännaà

mantra-hénam adakñiëam

çraddhä-virahitaà yajïaà

tämasaà paricakñate

SYNONYMS

vidhi-hénam—without scriptural direction; asåñöa-annam—without

distribution of prasädam; mantra-hénam—with no chanting of the Vedic

hymns; adakñiëam—with no remunerations to the priests; çraddhä—faith;

virahitam—without; yajïam—sacrifice; tämasam—in the mode of ignorance;

paricakñate—is to be considered.

TRANSLATION

Any sacrifice performed without regard for the directions of scripture,

without distribution of prasädam [spiritual food], without chanting of Vedic

hymns and remunerations to the priests, and without faith is considered to be in

the mode of ignorance.

PURPORT

Faith in the mode of darkness or ignorance is actually faithlessness.

Sometimes people worship some demigod just to make money and then spend

the money for recreation, ignoring the scriptural injunctions. Such ceremonial

shows of religiosity are not accepted as genuine. They are all in the mode of

darkness; they produce a demoniac mentality and do not benefit human

society.

TEXT 14

deviÜJaGauåPa[ajPaUJaNa& XaaEcMaaJaRvMa( )

b]øcYaRMaih&Saa c Xaarqr& TaPa oCYaTae )) 14 ))

deva-dvija-guru-präjïa-

püjanaà çaucam ärjavam

brahmacaryam ahiàsä ca

çäréraà tapa ucyate

SYNONYMS

deva—of the Supreme Lord; dvija—the brähmaëas; guru—the spiritual master;

präjïa—and worshipable personalities; püjanam—worship;

çaucam—cleanliness; ärjavam—simplicity; brahmacaryam—celibacy;

ahiàsä—nonviolence; ca—also; çäréram—pertaining to the body;

tapaù—austerity; ucyate—is said to be.

TRANSLATION

Austerity of the body consists in worship of the Supreme Lord, the

brähmaëas, the spiritual master, and superiors like the father and mother, and

in cleanliness, simplicity, celibacy and nonviolence.

PURPORT

The Supreme Godhead here explains the different kinds of austerity and

penance. First He explains the austerities and penances practiced by the body.

One should offer, or learn to offer, respect to God or to the demigods, the

perfect, qualified brähmaëas and the spiritual master and superiors like father,

mother or any person who is conversant with Vedic knowledge. These should

be given proper respect. One should practice cleansing oneself externally and

internally, and he should learn to become simple in behavior. He should not do

anything which is not sanctioned by the scriptural injunctions. He should not

indulge in sex outside of married life, for sex is sanctioned in the scripture only

in marriage, not otherwise. This is called celibacy. These are penances and

austerities as far as the body is concerned.

TEXT 15

ANauÜeGak-r& vaKYa& SaTYa& iPa[YaihTa& c YaTa( )

SvaDYaaYaa>YaSaNa& cEv vax(MaYa& TaPa oCYaTae )) 15 ))

anudvega-karaà väkyaà

satyaà priya-hitaà ca yat

svädhyäyäbhyasanaà caiva

väì-mayaà tapa ucyate

SYNONYMS

anudvega-karam—not agitating; väkyam—words; satyam—truthful;

priya—dear; hitam—beneficial; ca—also; yat—which; svädhyäya—of Vedic

study; abhyasanam—practice; ca—also; eva—certainly; väk-mayam—of the

voice; tapaù—austerity; ucyate—is said to be.

TRANSLATION

Austerity of speech consists in speaking words that are truthful, pleasing,

beneficial, and not agitating to others, and also in regularly reciting Vedic

literature.

PURPORT

One should not speak in such a way as to agitate the minds of others. Of

course, when a teacher speaks, he can speak the truth for the instruction of his

students, but such a teacher should not speak to those who are not his students

if he will agitate their minds. This is penance as far as talking is concerned.

Besides that, one should not talk nonsense. The process of speaking in spiritual

circles is to say something upheld by the scriptures. One should at once quote

from scriptural authority to back up what he is saying. At the same time, such

talk should be very pleasurable to the ear. By such discussions, one may derive

the highest benefit and elevate human society. There is a limitless stock of

Vedic literature, and one should study this. This is called penance of speech.

TEXT 16

MaNa"Pa[Saad" SaaEMYaTv& MaaENaMaaTMaiviNaGa]h" )

>aavSa&éuiÖirTYaeTataPaae MaaNaSaMauCYaTae )) 16 ))

manaù-prasädaù saumyatvaà

maunam ätma-vinigrahaù

bhäva-saàçuddhir ity etat

tapo mänasam ucyate

SYNONYMS

manaù-prasädaù—satisfaction of the mind; saumyatvam—being without

duplicity towards others; maunam—gravity; ätma—of the self;

vinigrahaù—control; bhäva—of one’s nature; saàçuddhiù—purification;

iti—thus; etat—this; tapaù—austerity; mänasam—of the mind; ucyate—is said

to be.

TRANSLATION

And satisfaction, simplicity, gravity, self-control and purification of one’s

existence are the austerities of the mind.

PURPORT

To make the mind austere is to detach it from sense gratification. It should

be so trained that it can be always thinking of doing good for others. The best

training for the mind is gravity in thought. One should not deviate from Kåñëa

consciousness and must always avoid sense gratification. To purify one’s nature

is to become Kåñëa conscious. Satisfaction of the mind can be obtained only by

taking the mind away from thoughts of sense enjoyment. The more we think

of sense enjoyment, the more the mind becomes dissatisfied. In the present age

we unnecessarily engage the mind in so many different ways for sense

gratification, and so there is no possibility of the mind’s becoming satisfied.

The best course is to divert the mind to the Vedic literature, which is full of

satisfying stories, as in the Puräëas and the Mahäbhärata. One can take

advantage of this knowledge and thus become purified. The mind should be

devoid of duplicity, and one should think of the welfare of all. Silence means

that one is always thinking of self-realization. The person in Kåñëa

consciousness observes perfect silence in this sense. Control of the mind

means detaching the mind from sense enjoyment. One should be

straightforward in his dealings and thereby purify his existence. All these

qualities together constitute austerity in mental activities.

TEXT 17

é[ÖYaa ParYaa Taá& TaPaSTaiT}aivDa& NarE" )

Af-l/ak-ax(i+ai>aYauR¢E-" Saaitvk&- Pairc+aTae )) 17 ))

çraddhayä parayä taptaà

tapas tat tri-vidhaà naraiù

aphaläkäìkñibhir yuktaiù

sättvikaà paricakñate

SYNONYMS

çraddhayä—with faith; parayä—transcendental; taptam—executed;

tapaù—austerity; tat—that; tri-vidham—of three kinds; naraiù—by men;

aphala-äkäìkñibhiù—who are without desires for fruits; yuktaiù—engaged;

sättvikam—in the mode of goodness; paricakñate—is called.

TRANSLATION

This threefold austerity, performed with transcendental faith by men not

expecting material benefits but engaged only for the sake of the Supreme, is

called austerity in goodness.

TEXT 18

SaTk-arMaaNaPaUJaaQa| TaPaae dM>aeNa cEv YaTa( )

i§-YaTae Taidh Pa[ae¢&- raJaSa& cl/MaDa]uvMa( )) 18 ))

satkära-mäna-püjärthaà

tapo dambhena caiva yat

kriyate tad iha proktaà

räjasaà calam adhruvam

SYNONYMS

sat-kära—respect; mäna—honor; püjä—and worship; artham—for the sake of;

tapaù—austerity; dambhena—with pride; ca—also; eva—certainly;

yat—which; kriyate—is performed; tat—that; iha—in this world; proktam—is

said; räjasam—in the mode of passion; calam—flickering;

adhruvam—temporary.

TRANSLATION

Penance performed out of pride and for the sake of gaining respect, honor

and worship is said to be in the mode of passion. It is neither stable nor

permanent.

PURPORT

Sometimes penance and austerity are executed to attract people and receive

honor, respect and worship from others. Persons in the mode of passion

arrange to be worshiped by subordinates and let them wash their feet and offer

riches. Such arrangements artificially made by the performance of penances

are considered to be in the mode of passion. The results are temporary; they

can be continued for some time, but they are not permanent.

TEXT 19

MaU!Ga]ahe<aaTMaNaae YaTPaq@Yaa i§-YaTae TaPa" )

ParSYaaeTSaadNaaQa| va TataaMaSaMaudaôTaMa( )) 19 ))

müòha-gräheëätmano yat

péòayä kriyate tapaù

parasyotsädanärthaà vä

tat tämasam udähåtam

SYNONYMS

müòha—foolish; gräheëa—with endeavor; ätmanaù—of one’s own self;

yat—which; péòayä—by torture; kriyate—is performed; tapaù—penance;

parasya—to others; utsädana-artham—for the sake of causing annihilation;

vä—or; tat—that; tämasam—in the mode of darkness; udähåtam—is said to be.

TRANSLATION

Penance performed out of foolishness, with self-torture or to destroy or

injure others, is said to be in the mode of ignorance.

PURPORT

There are instances of foolish penance undertaken by demons like

Hiraëyakaçipu, who performed austere penances to become immortal and kill

the demigods. He prayed to Brahmä for such things, but ultimately he was

killed by the Supreme Personality of Godhead. To undergo penances for

something which is impossible is certainly in the mode of ignorance.

TEXT 20

daTaVYaiMaiTa YaÕaNa& dqYaTae_NauPak-air<ae )

deXae k-ale/ c Paa}ae c TaÕaNa& Saaitvk&- SMa*TaMa( )) 20 ))

dätavyam iti yad dänaà

déyate ’nupakäriëe

deçe käle ca pätre ca

tad dänaà sättvikaà småtam

SYNONYMS

dätavyam—worth giving; iti—thus; yat—that which; dänam—charity;

déyate—is given; anupakäriëe—irrespective of return; deçe—in a proper place;

käle—at a proper time; ca—also; pätre—to a suitable person; ca—and;

tat—that; dänam—charity; sättvikam—in the mode of goodness; småtam—is

considered.

TRANSLATION

Charity given out of duty, without expectation of return, at the proper time

and place, and to a worthy person is considered to be in the mode of goodness.

PURPORT

In the Vedic literature, charity given to a person engaged in spiritual

activities is recommended. There is no recommendation for giving charity

indiscriminately. Spiritual perfection is always a consideration. Therefore

charity is recommended to be given at a place of pilgrimage and at lunar or

solar eclipses or at the end of the month or to a qualified brähmaëa or a

Vaiñëava (devotee) or in temples. Such charities should be given without any

consideration of return. Charity to the poor is sometimes given out of

compassion, but if a poor man is not worth giving charity to, then there is no

spiritual advancement. In other words, indiscriminate charity is not

recommended in the Vedic literature.

TEXT 21

Yatau Pa[TYauPak-araQa| f-l/MauiÕXYa va PauNa" )

yat tu pratyupakärärthaà

phalam uddiçya vä punaù

déyate ca parikliñöaà

tad dänaà räjasaà småtam

SYNONYMS

yat—that which; tu—but; prati-upakära-artham—for the sake of getting some

return; phalam—a result; uddiçya—desiring; vä—or; punaù—again; déyate—is

given; ca—also; parikliñöam—grudgingly; tat—that; dänam—charity;

räjasam—in the mode of passion; småtam—is understood to be.

TRANSLATION

But charity performed with the expectation of some return, or with a desire

for fruitive results, or in a grudging mood, is said to be charity in the mode of

passion.

PURPORT

Charity is sometimes performed for elevation to the heavenly kingdom and

sometimes with great trouble and with repentance afterwards: “Why have I

spent so much in this way?” Charity is also sometimes given under some

obligation, at the request of a superior. These kinds of charity are said to be

given in the mode of passion.

There are many charitable foundations which offer their gifts to

institutions where sense gratification goes on. Such charities are not

recommended in the Vedic scripture. Only charity in the mode of goodness is

recommended.

TEXT 22

AdeXak-ale/ YaÕaNaMaPaa}ae>Yaê dqYaTae )

ASaTk*-TaMavjaTa& TataaMaSaMaudaôTaMa( )) 22 ))

adeça-käle yad dänam

apätrebhyaç ca déyate

asat-kåtam avajïätaà

tat tämasam udähåtam

SYNONYMS

adeça—at an unpurified place; käle—and unpurified time; yat—that which;

dänam—charity; upätrebhyaù—to unworthy persons; ca—also; déyate—is

given; asat-kåtam—without respect; avajïätam—without proper attention;

tat—that; tämasam—in the mode of darkness; udähåtam—is said to be.

TRANSLATION

And charity performed at an impure place, at an improper time, to unworthy

persons, or without proper attention and respect is said to be in the mode of

ignorance.

PURPORT

Contributions for indulgence in intoxication and gambling are not

encouraged here. That sort of contribution is in the mode of ignorance. Such

charity is not beneficial; rather, sinful persons are encouraged. Similarly, if a

person gives charity to a suitable person but without respect and without

attention, that sort of charity is also said to be in the mode of darkness.

TEXT 23

p TaTSaidiTa iNadeRXaae b]ø<aiñivDa" SMa*Ta" )

b]aø<aaSTaeNa vedaê Yajaê ivihTaa" Paura )) 23 ))

oà tat sad iti nirdeço

brahmaëas tri-vidhaù småtaù

brähmaëäs tena vedäç ca

yajïäç ca vihitäù purä

SYNONYMS

oà—indication of the Supreme; tat—that; sat—eternal; iti—thus;

nirdeçaù—indication; brahmaëaù—of the Supreme; tri-vidhaù—threefold;

småtaù—is considered; brähmaëäù—the brähmaëas; tena—with that;

vedäù—the Vedic literature; ca—also; yajïäù—sacrifice; ca—also;

vihitäù—used; purä—formerly.

TRANSLATION

From the beginning of creation, the three words oà tat sat were used to

indicate the Supreme Absolute Truth. These three symbolic representations

were used by brähmaëas while chanting the hymns of the Vedas and during

sacrifices for the satisfaction of the Supreme.

PURPORT

It has been explained that penance, sacrifice, charity and foods are divided

into three categories: the modes of goodness, passion and ignorance. But

whether first class, second class or third class, they are all conditioned,

contaminated by the material modes of nature. When they are aimed at the

Supreme—oà tat sat, the Supreme Personality of Godhead, the eternal—they

become means for spiritual elevation. In the scriptural injunctions such an

objective is indicated. These three words, oà tat sat, particularly indicate the

Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the

word oà is always found.

One who acts without following the regulations of the scriptures will not

attain the Absolute Truth. He will get some temporary result, but not the

ultimate end of life. The conclusion is that the performance of charity,

sacrifice and penance must be done in the mode of goodness. Performed in the

mode of passion or ignorance, they are certainly inferior in quality. The three

words oà tat sat are uttered in conjunction with the holy name of the Supreme

Lord, e.g., oà tad viñëoù. Whenever a Vedic hymn or the holy name of the

Supreme Lord is uttered, oà is added. This is the indication of Vedic

literature. These three words are taken from Vedic hymns. Oà ity etad

brahmaëo nediñöhaà näma (Åg Veda) indicates the first goal. Then tat tvam asi

(

Chändogya Upaniñad

6.8.7) indicates the second goal. And sad eva saumya

(

Chändogya Upaniñad

6.2.1) indicates the third goal. Combined they become

oà tat sat. Formerly when Brahmä, the first created living entity, performed

sacrifices, he indicated by these three words the Supreme Personality of

Godhead. Therefore the same principle has always been followed by disciplic

succession. So this hymn has great significance. Bhagavad-gétä recommends,

therefore, that any work done should be done for oà tat sat, or for the

Supreme Personality of Godhead. When one performs penance, charity and

sacrifice with these three words, he is acting in Kåñëa consciousness. Kåñëa

consciousness is a scientific execution of transcendental activities which

enables one to return home, back to Godhead. There is no loss of energy in

acting in such a transcendental way.

TEXT 24

TaSMaad( p wTYaudaôTYa YajdaNaTaPa"i§-Yaa" )

Pa[vTaRNTae ivDaaNaae¢-a" SaTaTa& b]øvaidNaaMa( )) 24 ))

tasmäd oà ity udähåtya

yajïa-däna-tapaù-kriyäù

pravartante vidhänoktäù

satataà brahma-vädinäm

SYNONYMS

tasmät—therefore; oà—beginning with oà; iti—thus; udähåtya—indicating;

yajïa—of sacrifice; däna—charity; tapaù—and penance;

kriyäù—performances; pravartante—begin; vidhäna-uktäù—according to

scriptural regulation; satatam—always; brahma-vädinäm—of the

transcendentalists.

TRANSLATION

Therefore, transcendentalists undertaking performances of sacrifice, charity

and penance in accordance with scriptural regulations begin always with oà, to

attain the Supreme.

PURPORT

Oà tad viñëoù paramaà padam (

Åg Veda

1.22.20). The lotus feet of Viñëu

are the supreme devotional platform. The performance of everything on behalf

of the Supreme Personality of Godhead assures the perfection of all activity.

TEXT 25

TaidTYaNai>aSaNDaaYa f-l&/ YajTaPa"i§-Yaa" )

daNai§-Yaaê ivivDaa" i§-YaNTae Maae+ak-ax(i+ai>a" )) 25 ))

tad ity anabhisandhäya

phalaà yajïa-tapaù-kriyäù

däna-kriyäç ca vividhäù

kriyante mokña-käìkñibhiù

SYNONYMS

tat—that; iti—thus; anabhisandhäya—without desiring; phalam—the fruitive

result; yajïa—of sacrifice; tapaù—and penance; kriyäù—activities; däna—of

charity; kriyäù—activities; ca—also; vividhäù—various; kriyante—are done;

mokña-käìkñibhiù—by those who actually desire liberation.

TRANSLATION

Without desiring fruitive results, one should perform various kinds of

sacrifice, penance and charity with the word tat. The purpose of such

transcendental activities is to get free from material entanglement.

PURPORT

To be elevated to the spiritual position, one should not act for any material

gain. Acts should be performed for the ultimate gain of being transferred to

the spiritual kingdom, back to home, back to Godhead.

TEXTS 26–27

SaÙave SaaDau>aave c SaidTYaeTaTPa[YauJYaTae )

Pa[XaSTae k-MaRi<a TaQaa SaC^Bd" PaaQaR YauJYaTae )) 26 ))

Yaje TaPaiSa daNae c iSQaiTa" SaidiTa caeCYaTae )

k-MaR cEv TadQasYa& SaidTYaevai>aDaqYaTae )) 27 ))

sad-bhäve sädhu-bhäve ca

sad ity etat prayujyate

praçaste karmaëi tathä

sac-chabdaù pärtha yujyate

yajïe tapasi däne ca

sthitiù sad iti cocyate

karma caiva tad-arthéyaà

sad ity eväbhidhéyate

SYNONYMS

sat-bhäve—in the sense of the nature of the Supreme; sädhu-bhäve—in the

sense of the nature of the devotee; ca—also; sat—the word sat; iti—thus;

etat—this; prayujyate—is used; praçaste—in bona fide; karmaëi—activities;

tathä—also; sat-çabdaù—the sound sat; pärtha—O son of Påthä; yujyate—is

used; yajïe—in sacrifice; tapasi—in penance; däne—in charity; ca—also;

sthitiù—the situation; sat—the Supreme; iti—thus; ca—and; ucyate—is

pronounced; karma—work; ca—also; eva—certainly; tat—for that;

arthéyam—meant; sat—the Supreme; iti—thus; eva—certainly; abhidhéyate—is

indicated.

TRANSLATION

The Absolute Truth is the objective of devotional sacrifice, and it is

indicated by the word sat. The performer of such sacrifice is also called sat, as

are all works of sacrifice, penance and charity which, true to the absolute

nature, are performed to please the Supreme Person, O son of Påthä.

PURPORT

The words praçaste karmaëi, or “prescribed duties,” indicate that there are

many activities prescribed in the Vedic literature which are purificatory

processes, beginning from the time of conception up to the end of one’s life.

Such purificatory processes are adopted for the ultimate liberation of the

living entity. In all such activities it is recommended that one vibrate oà tat

sat. The words sad-bhäve and sädhu-bhäve indicate the transcendental

situation. Acting in Kåñëa consciousness is called sattva, and one who is fully

conscious of the activities of Kåñëa consciousness is called a sädhu. In the

Çrémad-Bhägavatam

(3.25.25) it is said that the transcendental subject matter

becomes clear in the association of the devotees. The words used are satäà

prasaìgät. Without good association, one cannot achieve transcendental

knowledge. When initiating a person or offering the sacred thread, one

vibrates the words oà tat sat. Similarly, in all kinds of performance of yajïa

the object is the Supreme, oà tat sat. The word tad-arthéyam further means

offering service to anything which represents the Supreme, including such

service as cooking and helping in the Lord’s temple, or any other kind of work

for broadcasting the glories of the Lord. These supreme words oà tat sat are

thus used in many ways to perfect all activities and make everything complete.

TEXT 28

Aé[ÖYaa huTa& dta& TaPaSTaá& k*-Ta& c YaTa( )

ASaidTYauCYaTae PaaQaR Na c TaTPa[eTYa Naae wh )) 28 ))

açraddhayä hutaà dattaà

tapas taptaà kåtaà ca yat

asad ity ucyate pärtha

na ca tat pretya no iha

SYNONYMS

açraddhayä—without faith; hutam—offered in sacrifice; dattam—given;

tapaù—penance; taptam—executed; kåtam—performed; ca—also; yat—that

which; asat—false; iti—thus; ucyate—is said to be; pärtha—O son of Påthä;

na—never; ca—also; tat—that; pretya—after death; na u—nor; iha—in this

life.

TRANSLATION

Anything done as sacrifice, charity or penance without faith in the Supreme,

O son of Påthä, is impermanent. It is called asat and is useless both in this life

and the next.

PURPORT

Anything done without the transcendental objective—whether it be

sacrifice, charity or penance—is useless. Therefore in this verse it is declared

that such activities are abominable. Everything should be done for the

Supreme in Kåñëa consciousness. Without such faith, and without the proper

guidance, there can never be any fruit. In all the Vedic scriptures, faith in the

Supreme is advised. In the pursuit of all Vedic instructions, the ultimate goal is

the understanding of Kåñëa. No one can obtain success without following this

principle. Therefore, the best course is to work from the very beginning in

Kåñëa consciousness under the guidance of a bona fide spiritual master. That is

the way to make everything successful.

In the conditional state, people are attracted to worshiping demigods,

ghosts, or Yakñas like Kuvera. The mode of goodness is better than the modes

of passion and ignorance, but one who takes directly to Kåñëa consciousness is

transcendental to all three modes of material nature. Although there is a

process of gradual elevation, if one, by the association of pure devotees, takes

directly to Kåñëa consciousness, that is the best way. And that is recommended

in this chapter. To achieve success in this way, one must first find the proper

spiritual master and receive training under his direction. Then one can

achieve faith in the Supreme. When that faith matures, in course of time, it is

called love of God. This love is the ultimate goal of the living entities. One

should therefore take to Kåñëa consciousness directly. That is the message of

this Seventeenth Chapter.

Thus end the Bhaktivedanta Purports to the Seventeenth Chapter of the Çrémad

Bhagavad-gétä in the matter of the Divisions of Faith.

- CHAPTER 18 -

Conclusion—The Perfection of Renunciation

TEXT 1

AJauRNa ovac )

SaNNYaaSaSYa Mahabahae TatviMaC^aiMa veidTauMa( )

TYaaGaSYa c ôzqke-Xa Pa*Qa¡e-iXaiNazUdNa )) 1 ))

arjuna uväca

sannyäsasya mahä-bäho

tattvam icchämi veditum

tyägasya ca håñékeça

påthak keçé-niñüdana

SYNONYMS

arjunaù uväca—Arjuna said; sannyäsasya—of renunciation; mahä-bäho—O

mighty-armed one; tattvam—the truth; icchämi—I wish; veditum—to

understand; tyägasya—of renunciation; ca—also; håñékeça—O master of the

senses; påthak—differently; keçé-niñüdana—O killer of the Keçé demon.

TRANSLATION

Arjuna said: O mighty-armed one, I wish to understand the purpose of

renunciation [tyäga] and of the renounced order of life [sannyäsa], O killer of

the Keçé demon, master of the senses.

PURPORT

Actually the Bhagavad-gétä is finished in seventeen chapters. The

Eighteenth Chapter is a supplementary summarization of the topics discussed

before. In every chapter of Bhagavad-gétä, Lord Kåñëa stresses that devotional

service unto the Supreme Personality of Godhead is the ultimate goal of life.

This same point is summarized in the Eighteenth Chapter as the most

confidential path of knowledge. In the first six chapters, stress was given to

devotional service: yoginäm api sarveñäà. .. “Of all yogés or transcendentalists,

one who always thinks of Me within himself is best.” In the next six chapters,

pure devotional service and its nature and activity were discussed. In the third

six chapters, knowledge, renunciation, the activities of material nature and

transcendental nature, and devotional service were described. It was

concluded that all acts should be performed in conjunction with the Supreme

Lord, represented by the words oà tat sat, which indicate Viñëu, the Supreme

Person. The third part of Bhagavad-gétä has shown that devotional service, and

nothing else, is the ultimate purpose of life. This has been established by citing

past äcäryas and the Brahma-sütra, the Vedänta-sütra. Certain impersonalists

consider themselves to have a monopoly on the knowledge of Vedänta-sütra,

but actually the Vedänta-sütra is meant for understanding devotional service,

for the Lord Himself is the composer of the Vedänta-sütra and He is its

knower. That is described in the Fifteenth Chapter. In every scripture, every

Veda, devotional service is the objective. That is explained in Bhagavad-gétä.

As in the Second Chapter a synopsis of the whole subject matter was

described, in the Eighteenth Chapter also the summary of all instruction is

given. The purpose of life is indicated to be renunciation and attainment of

the transcendental position above the three material modes of nature. Arjuna

wants to clarify the two distinct subject matters of Bhagavad-gétä, namely

renunciation (tyäga) and the renounced order of life (sannyäsa). Thus he is

asking the meaning of these two words.

Two words used in this verse to address the Supreme Lord—Håñékeça and

Keçé-niñüdana—are significant. Håñékeça is Kåñëa, the master of all senses, who

can always help us attain mental serenity. Arjuna requests Him to summarize

everything in such a way that he can remain equipoised. Yet he has some

doubts, and doubts are always compared to demons. He therefore addresses

Kåñëa as Keçé-niñüdana. Keçé was a most formidable demon who was killed by

the Lord; now Arjuna is expecting Kåñëa to kill the demon of doubt.

TEXT 2

é[q>aGavaNauvac )

k-aMYaaNaa& k-MaR<aa& NYaaSa& SaNNYaaSa& k-vYaae ivdu" )

SavRk-MaRf-l/TYaaGa& Pa[ahuSTYaaGa& ivc+a<aa" )) 2 ))

çré-bhagavän uväca

kämyänäà karmaëäà nyäsaà

sannyäsaà kavayo viduù

sarva-karma-phala-tyägaà

prähus tyägaà vicakñaëäù

SYNONYMS

çré-bhagavän uväca—the Supreme Personality of Godhead said;

kämyänäm—with desire; karmaëäm—of activities; nyäsam—renunciation;

sannyäsam—the renounced order of life; kavayaù—the learned; viduù—know;

sarva—of all; karma—activities; phala—of results; tyägam—renunciation;

prähuù—call; tyägam—renunciation; vicakñaëäù—the experienced.

TRANSLATION

The Supreme Personality of Godhead said: The giving up of activities that

are based on material desire is what great learned men call the renounced order

of life [sannyäsa]. And giving up the results of all activities is what the wise call

renunciation [tyäga].

PURPORT

The performance of activities for results has to be given up. This is the

instruction of Bhagavad-gétä. But activities leading to advanced spiritual

knowledge are not to be given up. This will be made clear in the next verses. In

the Vedic literature there are many prescriptions of methods for performing

sacrifice for some particular purpose. There are certain sacrifices to perform to

attain a good son or to attain elevation to the higher planets, but sacrifices

prompted by desires should be stopped. However, sacrifice for the purification

of one’s heart or for advancement in the spiritual science should not be given

up.

TEXT 3

TYaaJYa& daezvidTYaeke- k-MaR Pa[ahuMaRNaqiz<a" )

YajdaNaTaPa"k-MaR Na TYaaJYaiMaiTa caPare )) 3 ))

tyäjyaà doña-vad ity eke

karma prähur manéñiëaù

yajïa-däna-tapaù-karma

na tyäjyam iti cäpare

SYNONYMS

tyäjyam—must be given up; doña-vat—as an evil; iti—thus; eke—one group;

karma—work; prähuù—they say; manéñiëaù—great thinkers; yajïa—of

sacrifice; däna—charity; tapaù—and penance; karma—works; na—never;

tyäjyam—are to be given up; iti—thus; ca—and; apare—others.

TRANSLATION

Some learned men declare that all kinds of fruitive activities should be given

up as faulty, yet other sages maintain that acts of sacrifice, charity and penance

should never be abandoned.

PURPORT

There are many activities in the Vedic literature which are subjects of

contention. For instance, it is said that an animal can be killed in a sacrifice,

yet some maintain that animal killing is completely abominable. Although

animal killing in a sacrifice is recommended in the Vedic literature, the animal

is not considered to be killed. The sacrifice is to give a new life to the animal.

Sometimes the animal is given a new animal life after being killed in the

sacrifice, and sometimes the animal is promoted immediately to the human

form of life. But there are different opinions among the sages. Some say that

animal killing should always be avoided, and others say that for a specific

sacrifice it is good. All these different opinions on sacrificial activity are now

being clarified by the Lord Himself.

TEXT 4

iNaêYa& é*<au Mae Ta}a TYaaGae >arTaSataMa )

TYaaGaae ih PauåzVYaaga] i}aivDa" SaMPa[k-IiTaRTa" )) 4 ))

niçcayaà çåëu me tatra

tyäge bharata-sattama

tyägo hi puruña-vyäghra

tri-vidhaù samprakértitaù

SYNONYMS

niçcayam—certainty; çåëu—hear; me—from Me; tatra—therein; tyäge—in the

matter of renunciation; bharata-sat-tama—O best of the Bhäratas;

tyägaù—renunciation; hi—certainly; puruña-vyäghra—O tiger among human

beings; tri-vidhaù—of three kinds; samprakértitaù—is declared.

TRANSLATION

O best of the Bhäratas, now hear My judgment about renunciation. O tiger

among men, renunciation is declared in the scriptures to be of three kinds.

PURPORT

Although there are differences of opinion about renunciation, here the

Supreme Personality of Godhead, Çré Kåñëa, gives His judgment, which should

be taken as final. After all, the Vedas are different laws given by the Lord.

Here the Lord is personally present, and His word should be taken as final.

The Lord says that the process of renunciation should be considered in terms

of the modes of material nature in which they are performed.

TEXT 5

YajdaNaTaPa"k-MaR Na TYaaJYa& k-aYaRMaev TaTa( )

Yajae daNa& TaPaêEv PaavNaaiNa MaNaqiz<aaMa( )) 5 ))

yajïa-däna-tapaù-karma

na tyäjyaà käryam eva tat

yajïo dänaà tapaç caiva

pävanäni manéñiëäm

SYNONYMS

yajïa—of sacrifice; däna—charity; tapaù—and penance; karma—activity;

na—never; tyäjyam—to be given up; käryam—must be done; eva—certainly;

tat—that; yajïaù—sacrifice; dänam—charity; tapaù—penance; ca—also;

eva—certainly; pävanäni—purifying; manéñiëäm—even for the great souls.

TRANSLATION

Acts of sacrifice, charity and penance are not to be given up; they must be

performed. Indeed, sacrifice, charity and penance purify even the great souls.

PURPORT

The yogés should perform acts for the advancement of human society. There

are many purificatory processes for advancing a human being to spiritual life.

The marriage ceremony, for example, is considered to be one of these

sacrifices. It is called viväha-yajïa. Should a sannyäsé, who is in the renounced

order of life and who has given up his family relations, encourage the marriage

ceremony? The Lord says here that any sacrifice which is meant for human

welfare should never be given up. Viväha-yajïa, the marriage ceremony, is

meant to regulate the human mind so that it may become peaceful for spiritual

advancement. For most men, this viväha-yajïa should be encouraged even by

persons in the renounced order of life. Sannyäsés should never associate with

women, but that does not mean that one who is in the lower stages of life, a

young man, should not accept a wife in the marriage ceremony. All prescribed

sacrifices are meant for achieving the Supreme Lord. Therefore, in the lower

stages, they should not be given up. Similarly, charity is for the purification of

the heart. If charity is given to suitable persons, as described previously, it

leads one to advanced spiritual life.

TEXT 6

WTaaNYaiPa Tau k-MaaRi<a Sa®& TYa¤-a f-l/aiNa c )

k-TaRVYaaNaqiTa Mae PaaQaR iNaiêTa& MaTaMautaMaMa( )) 6 ))

etäny api tu karmäëi

saìgaà tyaktvä phaläni ca

kartavyänéti me pärtha

niçcitaà matam uttamam

SYNONYMS

etäni—all these; api—certainly; tu—but; karmäëi—activities;

saìgam—association; tyaktvä—renouncing; phaläni—results; ca—also;

kartavyäni—should be done as duty; iti—thus; me—My; pärtha—O son of

Påthä; niçcitam—definite; matam—opinion; uttamam—the best.

TRANSLATION

All these activities should be performed without attachment or any

expectation of result. They should be performed as a matter of duty, O son of

Påthä. That is My final opinion.

PURPORT

Although all sacrifices are purifying, one should not expect any result by

such performances. In other words, all sacrifices which are meant for material

advancement in life should be given up, but sacrifices that purify one’s

existence and elevate one to the spiritual plane should not be stopped.

Everything that leads to Kåñëa consciousness must be encouraged. In the

Çrémad-Bhägavatam also it is said that any activity which leads to devotional

service to the Lord should be accepted. That is the highest criterion of

religion. A devotee of the Lord should accept any kind of work, sacrifice or

charity which will help him in the discharge of devotional service to the Lord.

TEXT 7

iNaYaTaSYa Tau SaNNYaaSa" k-MaR<aae NaaePaPaÛTae )

MaaehataSYa PairTYaaGaSTaaMaSa" Pairk-IiTaRTa" )) 7 ))

niyatasya tu sannyäsaù

karmaëo nopapadyate

mohät tasya parityägas

tämasaù parikértitaù

SYNONYMS

niyatasya—prescribed; tu—but; sannyäsaù—renunciation; karmaëaù—of

activities; na—never; upapadyate—is deserved; mohät—by illusion; tasya—of

them; parityägaù—renunciation; tämasaù—in the mode of ignorance;

parikértitaù—is declared.

TRANSLATION

Prescribed duties should never be renounced. If one gives up his prescribed

duties because of illusion, such renunciation is said to be in the mode of

ignorance.

PURPORT

Work for material satisfaction must be given up, but activities which

promote one to spiritual activity, like cooking for the Supreme Lord and

offering the food to the Lord and then accepting the food, are recommended.

It is said that a person in the renounced order of life should not cook for

himself. Cooking for oneself is prohibited, but cooking for the Supreme Lord is

not prohibited. Similarly, a sannyäsé may perform a marriage ceremony to help

his disciple in the advancement of Kåñëa consciousness. If one renounces such

activities, it is to be understood that he is acting in the mode of darkness.

TEXT 8

Sa k*-Tva raJaSa& TYaaGa& NaEv TYaaGaf-l&/ l/>aeTa( )) 8 ))

duùkham ity eva yat karma

käya-kleça-bhayät tyajet

sa kåtvä räjasaà tyägaà

naiva tyäga-phalaà labhet

SYNONYMS

duùkham—unhappy; iti—thus; eva—certainly; yat—which; karma—work;

käya—for the body; kleça—trouble; bhayät—out of fear; tyajet—gives up;

saù—he; kåtvä—after doing; räjasam—in the mode of passion;

tyägam—renunciation; na—not; eva—certainly; tyäga—of renunciation;

phalam—the results; labhet—gains.

TRANSLATION

Anyone who gives up prescribed duties as troublesome or out of fear of

bodily discomfort is said to have renounced in the mode of passion. Such action

never leads to the elevation of renunciation.

PURPORT

One who is in Kåñëa consciousness should not give up earning money out of

fear that he is performing fruitive activities. If by working one can engage his

money in Kåñëa consciousness, or if by rising early in the morning one can

advance his transcendental Kåñëa consciousness, one should not desist out of

fear or because such activities are considered troublesome. Such renunciation

is in the mode of passion. The result of passionate work is always miserable. If a

person renounces work in that spirit, he never gets the result of renunciation.

TEXT 9

k-aYaRiMaTYaev YaTk-MaR iNaYaTa& i§-YaTae_JauRNa )

Sa®& TYa¤-a f-l&/ cEv Sa TYaaGa" Saaitvk-ae MaTa" )) 9 ))

käryam ity eva yat karma

niyataà kriyate ’rjuna

saìgaà tyaktvä phalaà caiva

sa tyägaù sättviko mataù

SYNONYMS

käryam—it must be done; iti—thus; eva—indeed; yat—which; karma—work;

niyatam—prescribed; kriyate—is performed; arjuna—O Arjuna;

saìgam—association; tyaktvä—giving up; phalam—the result; ca—also;

eva—certainly; saù—that; tyägaù—renunciation; sättvikaù—in the mode of

goodness; mataù—in My opinion.

TRANSLATION

O Arjuna, when one performs his prescribed duty only because it ought to

be done, and renounces all material association and all attachment to the fruit,

his renunciation is said to be in the mode of goodness.

PURPORT

Prescribed duties must be performed with this mentality. One should act

without attachment for the result; he should be disassociated from the modes

of work. A man working in Kåñëa consciousness in a factory does not associate

himself with the work of the factory, nor with the workers of the factory. He

simply works for Kåñëa. And when he gives up the result for Kåñëa, he is acting

transcendentally.

TEXT 10

Na Üeíyku-Xal&/ k-MaR ku-Xale/ NaaNauzÂTae )

TYaaGaq SatvSaMaaivíae MaeDaavq i^àSa&XaYa" )) 10 ))

na dveñöy akuçalaà karma

kuçale nänuñajjate

tyägé sattva-samäviñöo

medhävé chinna-saàçayaù

SYNONYMS

na—never; dveñöi—hates; akuçalam—inauspicious; karma—work; kuçale—in

the auspicious; na—nor; anuñajjate—becomes attached; tyägé—the renouncer;

sattva—in goodness; samäviñöaù—absorbed; medhävé—intelligent;

chinna—having cut off; saàçayaù—all doubts.

TRANSLATION

The intelligent renouncer situated in the mode of goodness, neither hateful

of inauspicious work nor attached to auspicious work, has no doubts about

work.

PURPORT

A person in Kåñëa consciousness or in the mode of goodness does not hate

anyone or anything which troubles his body. He does work in the proper place

and at the proper time without fearing the troublesome effects of his duty.

Such a person situated in transcendence should be understood to be most

intelligent and beyond all doubts in his activities.

TEXT 11

Na ih deh>a*Taa XaKYa& TYa¢u-& k-MaaR<YaXaezTa" )

YaSTau k-MaRf-l/TYaaGaq Sa TYaaGaqTYai>aDaqYaTae )) 11 ))

na hi deha-bhåtä çakyaà

tyaktuà karmäëy açeñataù

yas tu karma-phala-tyägé

sa tyägéty abhidhéyate

SYNONYMS

na—never; hi—certainly; deha-bhåtä—by the embodied; çakyam—is possible;

tyaktum—to be renounced; karmäëi—activities; açeñataù—altogether;

yaù—anyone who; tu—but; karma—of work; phala—of the result; tyägé—the

renouncer; saù—he; tyägé—the renouncer; iti—thus; abhidhéyate—is said.

TRANSLATION

It is indeed impossible for an embodied being to give up all activities. But he

who renounces the fruits of action is called one who has truly renounced.

PURPORT

It is said in Bhagavad-gétä that one can never give up work at any time.

Therefore he who works for Kåñëa and does not enjoy the fruitive results, who

offers everything to Kåñëa, is actually a renouncer. There are many members

of the International Society for Krishna Consciousness who work very hard in

their office or in the factory or some other place, and whatever they earn they

give to the Society. Such highly elevated souls are actually sannyäsés and are

situated in the renounced order of life. It is clearly outlined here how to

renounce the fruits of work and for what purpose fruits should be renounced.

TEXT 12

AiNaíiMaí& iMaé[& c i}aivDa& k-MaR<a" f-l/Ma( )

>avTYaTYaaiGaNaa& Pa[eTYa Na Tau SaNNYaaiSaNaa& KvicTa( )) 12 ))

aniñöam iñöaà miçraà ca

tri-vidhaà karmaëaù phalam

bhavaty atyäginäà pretya

na tu sannyäsinäà kvacit

SYNONYMS

aniñöam—leading to hell; iñöam—leading to heaven; miçram—mixed; ca—and;

tri-vidham—of three kinds; karmaëaù—of work; phalam—the result;

bhavati—comes; atyäginäm—for those who are not renounced; pretya—after

death; na—not; tu—but; sannyäsinäm—for the renounced order; kvacit—at

any time.

TRANSLATION

For one who is not renounced, the threefold fruits of action—desirable,

undesirable and mixed—accrue after death. But those who are in the renounced

order of life have no such result to suffer or enjoy.

PURPORT

A person in Kåñëa consciousness acting in knowledge of his relationship

with Kåñëa is always liberated. Therefore he does not have to enjoy or suffer

the results of his acts after death.

TEXT 13

PaÄETaaiNa Mahabahae k-ar<aaiNa iNabaeDa Mae )

Saa&:Yae k*-TaaNTae Pa[ae¢-aiNa iSaÖYae SavRk-MaR<aaMa( )) 13 ))

païcaitäni mahä-bäho

käraëäni nibodha me

säìkhye kåtänte proktäni

siddhaye sarva-karmaëäm

SYNONYMS

païca—five; etäni—these; mahä-bäho—O mighty-armed one;

käraëäni—causes; nibodha—just understand; me—from Me; säìkhye—in the

Vedänta; kåta-ante—in the conclusion; proktäni—said; siddhaye—for the

perfection; sarva—of all; karmaëäm—activities.

TRANSLATION

O mighty-armed Arjuna, according to the Vedänta there are five causes for

the accomplishment of all action. Now learn of these from Me.

PURPORT

A question may be raised that since any activity performed must have some

reaction, how is it that the person in Kåñëa consciousness does not suffer or

enjoy the reactions of work? The Lord is citing Vedänta philosophy to show

how this is possible. He says that there are five causes for all activities, and for

success in all activity one should consider these five causes. Säìkhya means the

stalk of knowledge, and Vedänta is the final stalk of knowledge accepted by all

leading äcäryas. Even Çaìkara accepts Vedänta-sütra as such. Therefore such

authority should be consulted.

The ultimate control is invested in the Supersoul. As it is stated in the

Bhagavad-gétä, sarvasya cähaà hådi sanniviñöaù. He is engaging everyone in

certain activities by reminding him of his past actions. And Kåñëa conscious

acts done under His direction from within yield no reaction, either in this life

or in the life after death.

TEXT 14

AiDaïaNa& TaQaa k-TaaR k-r<a& c Pa*QaiGvDaMa( )

ivivDaaê Pa*QaKceía dEv& cEva}a PaÄMaMa( )) 14 ))

adhiñöhänaà tathä kartä

karaëaà ca påthag-vidham

vividhäç ca påthak ceñöä

daivaà caivätra païcamam

SYNONYMS

adhiñöhänam—the place; tathä—also; kartä—the worker;

karaëam—instruments; ca—and; påthak-vidham—of different kinds;

vividhäù—various; ca—and; påthak—separate; ceñöäù—the endeavors;

daivam—the Supreme; ca—also; eva—certainly; atra—here; païcamam—the

fifth.

TRANSLATION

The place of action [the body], the performer, the various senses, the many

different kinds of endeavor, and ultimately the Supersoul—these are the five

factors of action.

PURPORT

The word adhiñöhänam refers to the body. The soul within the body is acting

to bring about the results of activity and is therefore known as kartä, “the

doer.” That the soul is the knower and the doer is stated in the çruti. Eña hi

drañöä srañöä (

Praçna Upaniñad

4.9). It is also confirmed in the Vedänta-sütra

by the verses

jïo ’ta eva

(2.3.18) and

kartä çästrärthavattvät

(2.3.33). The

instruments of action are the senses, and by the senses the soul acts in various

ways. For each and every action there is a different endeavor. But all one’s

activities depend on the will of the Supersoul, who is seated within the heart

as a friend. The Supreme Lord is the supercause. Under these circumstances,

he who is acting in Kåñëa consciousness under the direction of the Supersoul

situated within the heart is naturally not bound by any activity. Those in

complete Kåñëa consciousness are not ultimately responsible for their actions.

Everything is dependent on the supreme will, the Supersoul, the Supreme

Personality of Godhead.

TEXT 15

Xarqrvax(MaNaaei>aYaRTk-MaR Pa[ar>aTae Nar" )

NYaaYYa& va ivParqTa& va PaÄETae TaSYa heTav" )) 15 ))

çaréra-väì-manobhir yat

karma prärabhate naraù

nyäyyaà vä viparétaà vä

païcaite tasya hetavaù

SYNONYMS

çaréra—by the body; väk—speech; manobhiù—and mind; yat—which;

karma—work; prärabhate—begins; naraù—a person; nyäyyam—right; vä—or;

viparétam—the opposite; vä—or; païca—five; ete—all these; tasya—its;

hetavaù—causes.

TRANSLATION

Whatever right or wrong action a man performs by body, mind or speech is

caused by these five factors.

PURPORT

The words “right” and “wrong” are very significant in this verse. Right work

is work done in terms of the prescribed directions in the scriptures, and wrong

work is work done against the principles of the scriptural injunctions. But

whatever is done requires these five factors for its complete performance.

TEXT 16

Ta}aEv& SaiTa k-TaaRrMaaTMaaNa& ke-vl&/ Tau Ya" )

PaXYaTYak*-TabuiÖTvaà Sa PaXYaiTa duMaRiTa" )) 16 ))

tatraivaà sati kartäram

ätmänaà kevalaà tu yaù

paçyaty akåta-buddhitvän

na sa paçyati durmatiù

SYNONYMS

tatra—there; evam—thus; sati—being; kartäram—the worker;

ätmänam—himself; kevalam—only; tu—but; yaù—anyone who; paçyati—sees;

akåta-buddhitvät—due to unintelligence; na—never; saù—he; paçyati—sees;

durmatiù—foolish.

TRANSLATION

Therefore one who thinks himself the only doer, not considering the five

factors, is certainly not very intelligent and cannot see things as they are.

PURPORT

A foolish person cannot understand that the Supersoul is sitting as a friend

within and conducting his actions. Although the material causes are the place,

the worker, the endeavor and the senses, the final cause is the Supreme, the

Personality of Godhead. Therefore, one should see not only the four material

causes but the supreme efficient cause as well. One who does not see the

Supreme thinks himself to be the doer.

TEXT 17

YaSYa Naah&k*/=Taae >aavae buiÖYaRSYa Na il/PYaTae )

hTvaiPa Sa wMaamçaek-aà hiNTa Na iNabDYaTae )) 17 ))

yasya nähaìkåto bhävo

buddhir yasya na lipyate

hatväpi sa imäû lokän

na hanti na nibadhyate

SYNONYMS

yasya—one whose; na—never; ahaìkåtaù—of false ego; bhävaù—nature;

buddhiù—intelligence; yasya—one whose; na—never; lipyate—is attached;

hatvä—killing; api—even; saù—he; imän—this; lokän—world; na—never;

hanti—kills; na—never; nibadhyate—becomes entangled.

TRANSLATION

One who is not motivated by false ego, whose intelligence is not entangled,

though he kills men in this world, does not kill. Nor is he bound by his actions.

PURPORT

In this verse the Lord informs Arjuna that the desire not to fight arises

from false ego. Arjuna thought himself to be the doer of action, but he did not

consider the supreme sanction within and without. If one does not know that a

supersanction is there, why should he act? But one who knows the instruments

of work, himself as the worker, and the Supreme Lord as the supreme

sanctioner is perfect in doing everything. Such a person is never in illusion.

Personal activity and responsibility arise from false ego and godlessness, or a

lack of Kåñëa consciousness. Anyone who is acting in Kåñëa consciousness

under the direction of the Supersoul or the Supreme Personality of Godhead,

even though killing, does not kill. Nor is he ever affected by the reaction of

such killing. When a soldier kills under the command of a superior officer, he

is not subject to be judged. But if a soldier kills on his own personal account,

then he is certainly judged by a court of law.

TEXT 18

jaNa& jeYa& PairjaTaa i}aivDaa k-MaRcaedNaa )

k-r<a& k-MaR k-TaeRiTa i}aivDa" k-MaRSa°h" )) 18 ))

jïänaà jïeyaà parijïätä

tri-vidhä karma-codanä

karaëaà karma karteti

tri-vidhaù karma-saìgrahaù

SYNONYMS

jïänam—knowledge; jïeyam—the objective of knowledge; parijïätä—the

knower; tri-vidhä—of three kinds; karma—of work; codanä—the impetus;

karaëam—the senses; karma—the work; kartä—the doer; iti—thus;

tri-vidhaù—of three kinds; karma—of work; saìgrahaù—the accumulation.

TRANSLATION

Knowledge, the object of knowledge, and the knower are the three factors

that motivate action; the senses, the work and the doer are the three

constituents of action.

PURPORT

There are three kinds of impetus for daily work: knowledge, the object of

knowledge, and the knower. The instruments of work, the work itself and the

worker are called the constituents of work. Any work done by any human

being has these elements. Before one acts, there is some impetus, which is

called inspiration. Any solution arrived at before work is actualized is a subtle

form of work. Then work takes the form of action. First one has to undergo the

psychological processes of thinking, feeling and willing, and that is called

impetus. The inspiration to work is the same if it comes from the scripture or

from the instruction of the spiritual master. When the inspiration is there and

the worker is there, then actual activity takes place by the help of the senses,

including the mind, which is the center of all the senses. The sum total of all

the constituents of an activity are called the accumulation of work.

TEXT 19

jaNa& k-MaR c k-TaaR c i}aDaEv Gau<a>aedTa" )

Pa[aeCYaTae Gau<aSa&:YaaNae YaQaavC^*<au TaaNYaiPa )) 19 ))

jïänaà karma ca kartä ca

tridhaiva guëa-bhedataù

procyate guëa-saìkhyäne

yathävac chåëu täny api

SYNONYMS

jïänam—knowledge; karma—work; ca—also; kartä—worker; ca—also;

tridhä—of three kinds; eva—certainly; guëa-bhedataù—in terms of different

modes of material nature; procyate—are said; guëa-saìkhyäne—in terms of

different modes; yathä-vat—as they are; çåëu—hear; täni—all of them;

api—also.

TRANSLATION

According to the three different modes of material nature, there are three

kinds of knowledge, action and performer of action. Now hear of them from

Me.

PURPORT

In the Fourteenth Chapter the three divisions of the modes of material

nature were elaborately described. In that chapter it was said that the mode of

goodness is illuminating, the mode of passion materialistic, and the mode of

ignorance conducive to laziness and indolence. All the modes of material

nature are binding; they are not sources of liberation. Even in the mode of

goodness one is conditioned. In the Seventeenth Chapter, the different types

of worship by different types of men in different modes of material nature

were described. In this verse, the Lord says that He wishes to speak about the

different types of knowledge, workers and work itself according to the three

material modes.

TEXT 20

SavR>aUTaezu YaeNaEk&- >aavMaVYaYaMaq+aTae )

Aiv>a¢&- iv>a¢e-zu TaJjaNa& iviÖ Saaitvk-Ma( )) 20 ))

sarva-bhüteñu yenaikaà

bhävam avyayam ékñate

avibhaktaà vibhakteñu

taj jïänaà viddhi sättvikam

SYNONYMS

sarva-bhüteñu—in all living entities; yena—by which; ekam—one;

bhävam—situation; avyayam—imperishable; ékñate—one sees;

avibhaktam—undivided; vibhakteñu—in the numberless divided; tat—that;

jïänam—knowledge; viddhi—know; sättvikam—in the mode of goodness.

TRANSLATION

That knowledge by which one undivided spiritual nature is seen in all living

entities, though they are divided into innumerable forms, you should

understand to be in the mode of goodness.

PURPORT

A person who sees one spirit soul in every living being, whether a demigod,

human being, animal, bird, beast, aquatic or plant, possesses knowledge in the

mode of goodness. In all living entities, one spirit soul is there, although they

have different bodies in terms of their previous work. As described in the

Seventh Chapter, the manifestation of the living force in every body is due to

the superior nature of the Supreme Lord. Thus to see that one superior nature,

that living force, in every body is to see in the mode of goodness. That living

energy is imperishable, although the bodies are perishable. Differences are

perceived in terms of the body; because there are many forms of material

existence in conditional life, the living force appears to be divided. Such

impersonal knowledge is an aspect of self-realization.

TEXT 21

Pa*Qa¤e-Na Tau YaJjaNa& NaaNaa>aavaNPa*QaiGvDaaNa( )

veita SaveRzu >aUTaezu TaJjaNa& iviÖ raJaSaMa( )) 21 ))

påthaktvena tu yaj jïänaà

nänä-bhävän påthag-vidhän

vetti sarveñu bhüteñu

taj jïänaà viddhi räjasam

SYNONYMS

påthaktvena—because of division; tu—but; yat—which; jïänam—knowledge;

nänä-bhävän—multifarious situations; påthak-vidhän—different; vetti—knows;

sarveñu—in all; bhüteñu—living entities; tat—that; jïänam—knowledge;

viddhi—must be known; räjasam—in terms of passion.

TRANSLATION

That knowledge by which one sees that in every different body there is a

different type of living entity you should understand to be in the mode of

passion.

PURPORT

The concept that the material body is the living entity and that with the

destruction of the body the consciousness is also destroyed is called knowledge

in the mode of passion. According to that knowledge, bodies differ from one

another because of the development of different types of consciousness,

otherwise there is no separate soul which manifests consciousness. The body is

itself the soul, and there is no separate soul beyond the body. According to

such knowledge, consciousness is temporary. Or else there are no individual

souls, but there is an all-pervading soul, which is full of knowledge, and this

body is a manifestation of temporary ignorance. Or beyond this body there is

no special individual or supreme soul. All such conceptions are considered

products of the mode of passion.

TEXT 22

Yatau k*-Tòvdek-iSMaNk-aYaeR Sa¢-MahETauk-Ma( )

ATatvaQaRvdLPa& c TataaMaSaMaudaôTaMa( )) 22 ))

yat tu kåtsna-vad ekasmin

kärye saktam ahaitukam

atattvärtha-vad alpaà ca

tat tämasam udähåtam

SYNONYMS

yat—that which; tu—but; kåtsna-vat—as all in all; ekasmin—in one;

kärye—work; saktam—attached; ahaitukam—without cause;

atattva-artha-vat—without knowledge of reality; alpam—very meager;

ca—and; tat—that; tämasam—in the mode of darkness; udähåtam—is said to

be.

TRANSLATION

And that knowledge by which one is attached to one kind of work as the all

in all, without knowledge of the truth, and which is very meager, is said to be in

the mode of darkness.

PURPORT

The “knowledge” of the common man is always in the mode of darkness or

ignorance because every living entity in conditional life is born into the mode

of ignorance. One who does not develop knowledge through the authorities or

scriptural injunctions has knowledge that is limited to the body. He is not

concerned about acting in terms of the directions of scripture. For him God is

money, and knowledge means the satisfaction of bodily demands. Such

knowledge has no connection with the Absolute Truth. It is more or less like

the knowledge of the ordinary animals: the knowledge of eating, sleeping,

defending and mating. Such knowledge is described here as the product of the

mode of darkness. In other words, knowledge concerning the spirit soul beyond

this body is called knowledge in the mode of goodness, knowledge producing

many theories and doctrines by dint of mundane logic and mental speculation

is the product of the mode of passion, and knowledge concerned only with

keeping the body comfortable is said to be in the mode of ignorance.

TEXT 23

iNaYaTa& Sa®rihTaMaraGaÜezTa" k*-TaMa( )

Af-l/Pa[ePSauNaa k-MaR YataTSaaitvk-MauCYaTae )) 23 ))

niyataà saìga-rahitam

aräga-dveñataù kåtam

aphala-prepsunä karma

yat tat sättvikam ucyate

SYNONYMS

niyatam—regulated; saìga-rahitam—without attachment;

aräga-dveñataù—without love or hatred; kåtam—done; aphala-prepsunä—by

one without desire for fruitive result; karma—action; yat—which; tat—that;

sättvikam—in the mode of goodness; ucyate—is called.

TRANSLATION

That action which is regulated and which is performed without attachment,

without love or hatred, and without desire for fruitive results is said to be in the

mode of goodness.

PURPORT

Regulated occupational duties, as prescribed in the scriptures in terms of

the different orders and divisions of society, performed without attachment or

proprietary rights and therefore without any love or hatred, and performed in

Kåñëa consciousness for the satisfaction of the Supreme, without

self-satisfaction or self-gratification, are called actions in the mode of

goodness.

TEXT 24

Yatau k-aMaePSauNaa k-MaR Saahªare<a va PauNa" )

i§-YaTae bhul/aYaaSa& Tad]aJaSaMaudaôTaMa( )) 24 ))

yat tu kämepsunä karma

sähaìkäreëa vä punaù

kriyate bahuläyäsaà

tad räjasam udähåtam

SYNONYMS

yat—that which; tu—but; käma-épsunä—by one with desires for fruitive

results; karma—work; sa-ahaìkäreëa—with ego; vä—or; punaù—again;

kriyate—is performed; bahula-äyäsam—with great labor; tat—that;

räjasam—in the mode of passion; udähåtam—is said to be.

TRANSLATION

But action performed with great effort by one seeking to gratify his desires,

and enacted from a sense of false ego, is called action in the mode of passion.

TEXT 25

ANaubNDa& +aYa& ih&SaaMaNaPae+Ya c PaaEåzMa( )

Maaehadar>YaTae k-MaR YatataaMaSaMauCYaTae )) 25 ))

anubandhaà kñayaà hiàsäm

anapekñya ca pauruñam

mohäd ärabhyate karma

yat tat tämasam ucyate

SYNONYMS

anubandham—of future bondage; kñayam—destruction; hiàsäm—and distress

to others; anapekñya—without considering the consequences; ca—also;

pauruñam—self-sanctioned; mohät—by illusion; ärabhyate—is begun;

karma—work; yat—which; tat—that; tämasam—in the mode of ignorance;

ucyate—is said to be.

TRANSLATION

That action performed in illusion, in disregard of scriptural injunctions, and

without concern for future bondage or for violence or distress caused to others

is said to be in the mode of ignorance.

PURPORT

One has to give account of one’s actions to the state or to the agents of the

Supreme Lord called the Yamadütas. Irresponsible work is destructive because

it destroys the regulative principles of scriptural injunction. It is often based

on violence and is distressing to other living entities. Such irresponsible work

is carried out in the light of one’s personal experience. This is called illusion.

And all such illusory work is a product of the mode of ignorance.

TEXT 26

Mau¢-Sa®ae_Nah&vadq Da*TYauTSaahSaMaiNvTa" )

iSaÖyiSaÖyaeiNaRivRk-ar" k-TaaR Saaitvk- oCYaTae )) 26 ))

mukta-saìgo ’nahaà-vädé

dhåty-utsäha-samanvitaù

siddhy-asiddhyor nirvikäraù

kartä sättvika ucyate

SYNONYMS

mukta-saìgaù—liberated from all material association; anaham-vädé—without

false ego; dhåti—with determination; utsäha—and great enthusiasm;

samanvitaù—qualified; siddhi—in perfection; asiddhyoù—and failure;

nirvikäraù—without change; kartä—worker; sättvikaù—in the mode of

goodness; ucyate—is said to be.

TRANSLATION

One who performs his duty without association with the modes of material

nature, without false ego, with great determination and enthusiasm, and

without wavering in success or failure is said to be a worker in the mode of

goodness.

PURPORT

A person in Kåñëa consciousness is always transcendental to the material

modes of nature. He has no expectations for the result of the work entrusted to

him, because he is above false ego and pride. Still, he is always enthusiastic till

the completion of such work. He does not worry about the distress undertaken;

he is always enthusiastic. He does not care for success or failure; he is equal in

both distress and happiness. Such a worker is situated in the mode of goodness.

TEXT 27

raGaq k-MaRf-l/Pa[ePSaulu/RBDaae ih&SaaTMak-ae_éuic" )

hzRXaaek-aiNvTa" k-TaaR raJaSa" Pairk-IiTaRTa" )) 27 ))

rägé karma-phala-prepsur

lubdho hiàsätmako ’çuciù

harña-çokänvitaù kartä

räjasaù parikértitaù

SYNONYMS

rägé—very much attached; karma-phala—the fruit of the work;

prepsuù—desiring; lubdhaù—greedy; hiàsä-ätmakaù—always envious;

açuciù—unclean; harña-çoka-anvitaù—subject to joy and sorrow; kartä—such a

worker; räjasaù—in the mode of passion; parikértitaù—is declared.

TRANSLATION

The worker who is attached to work and the fruits of work, desiring to enjoy

those fruits, and who is greedy, always envious, impure, and moved by joy and

sorrow, is said to be in the mode of passion.

PURPORT

A person is too much attached to a certain kind of work or to the result

because he has too much attachment for materialism or hearth and home, wife

and children. Such a person has no desire for higher elevation in life. He is

simply concerned with making this world as materially comfortable as possible.

He is generally very greedy, and he thinks that anything attained by him is

permanent and never to be lost. Such a person is envious of others and

prepared to do anything wrong for sense gratification. Therefore such a person

is unclean, and he does not care whether his earning is pure or impure. He is

very happy if his work is successful and very much distressed when his work is

not successful. Such is the worker in the mode of passion.

TEXT 28

AYau¢-" Pa[ak*-Ta" STaBDa" Xa#=ae NaEZk*-iTak-ae_l/Sa" )

ivzadq dqgaRSaU}aq c k-TaaR TaaMaSa oCYaTae )) 28 ))

ayuktaù präkåtaù stabdhaù

çaöho naiñkåtiko ’lasaù

viñädé dérgha-sütré ca

kartä tämasa ucyate

SYNONYMS

ayuktaù—not referring to the scriptural injunctions; präkåtaù—materialistic;

stabdhaù—obstinate; çaöhaù—deceitful; naiñkåtikaù—expert in insulting

others; alasaù—lazy; viñädé—morose; dérgha-sütré—procrastinating; ca—also;

kartä—worker; tämasaù—in the mode of ignorance; ucyate—is said to be.

TRANSLATION

The worker who is always engaged in work against the injunctions of the

scripture, who is materialistic, obstinate, cheating and expert in insulting

others, and who is lazy, always morose and procrastinating is said to be a worker

in the mode of ignorance.

PURPORT

In the scriptural injunctions we find what sort of work should be performed

and what sort of work should not be performed. Those who do not care for

those injunctions engage in work not to be done, and such persons are

generally materialistic. They work according to the modes of nature, not

according to the injunctions of the scripture. Such workers are not very gentle,

and generally they are always cunning and expert in insulting others. They are

very lazy; even though they have some duty, they do not do it properly, and

they put it aside to be done later on. Therefore they appear to be morose. They

procrastinate; anything which can be done in an hour they drag on for years.

Such workers are situated in the mode of ignorance.

TEXT 29

buÖe>aeRd& Da*TaeêEv Gau<aTaiñivDa& é*<au )

Pa[aeCYaMaaNaMaXaeze<a Pa*Qa¤e-Na DaNaÅYa )) 29 ))

buddher bhedaà dhåteç caiva

guëatas tri-vidhaà çåëu

procyamänam açeñeëa

påthaktvena dhanaïjaya

SYNONYMS

buddheù—of intelligence; bhedam—the differences; dhåteù—of steadiness;

ca—also; eva—certainly; guëataù—by the modes of material nature;

tri-vidham—of three kinds; çåëu—just hear; procyamänam—as described by

Me; açeñeëa—in detail; påthaktvena—differently; dhanaïjaya—O winner of

wealth.

TRANSLATION

O winner of wealth, now please listen as I tell you in detail of the different

kinds of understanding and determination, according to the three modes of

material nature.

PURPORT

Now after explaining knowledge, the object of knowledge, and the knower,

in three different divisions according to the modes of material nature, the

Lord is explaining the intelligence and determination of the worker in the

same way.

TEXT 30

Pa[v*ita& c iNav*ita& c k-aYaaRk-aYaeR >aYaa>aYae )

bNDa& Maae+a& c Yaa veita buiÖ" Saa PaaQaR Saaitvk-I )) 30 ))

pravåttià ca nivåttià ca

käryäkärye bhayäbhaye

bandhaà mokñaà ca yä vetti

buddhiù sä pärtha sättviké

SYNONYMS

pravåttim—doing; ca—also; nivåttim—not doing; ca—and; kärya—what ought

to be done; akärye—and what ought not to be done; bhaya—fear; abhaye—and

fearlessness; bandham—bondage; mokñam—liberation; ca—and; yä—that

which; vetti—knows; buddhiù—understanding; sä—that; pärtha—O son of

Påthä; sättviké—in the mode of goodness.

TRANSLATION

O son of Påthä, that understanding by which one knows what ought to be

done and what ought not to be done, what is to be feared and what is not to be

feared, what is binding and what is liberating, is in the mode of goodness.

PURPORT

Performing actions in terms of the directions of the scriptures is called

pravåtti, or executing actions that deserve to be performed. And actions which

are not so directed are not to be performed. One who does not know the

scriptural directions becomes entangled in the actions and reactions of work.

Understanding which discriminates by intelligence is situated in the mode of

goodness.

TEXT 31

YaYaa DaMaRMaDaMa| c k-aYa| cak-aYaRMaev c )

AYaQaavTPa[JaaNaaiTa buiÖ" Saa PaaQaR raJaSaq )) 31 ))

yayä dharmam adharmaà ca

käryaà cäkäryam eva ca

ayathävat prajänäti

buddhiù sä pärtha räjasé

SYNONYMS

yayä—by which; dharmam—the principles of religion; adharmam—irreligion;

ca—and; käryam—what ought to be done; ca—also; akäryam—what ought

not to be done; eva—certainly; ca—also; ayathä-vat—imperfectly;

prajänäti—knows; buddhiù—intelligence; sä—that; pärtha—O son of Påthä;

räjasé—in the mode of passion.

TRANSLATION

O son of Påthä, that understanding which cannot distinguish between

religion and irreligion, between action that should be done and action that

should not be done, is in the mode of passion.

TEXT 32

ADaMa| DaMaRiMaiTa Yaa MaNYaTae TaMaSaav*Taa )

SavaRQaaRiNvParqTaa&ê buiÖ" Saa PaaQaR TaaMaSaq )) 32 ))

adharmaà dharmam iti yä

manyate tamasävåtä

sarvärthän viparétäàç ca

buddhiù sä pärtha tämasé

SYNONYMS

adharmam—irreligion; dharmam—religion; iti—thus; yä—which;

manyate—thinks; tamasä—by illusion; ävåtä—covered; sarva-arthän—all

things; viparétän—in the wrong direction; ca—also; buddhiù—intelligence;

sä—that; pärtha—O son of Påthä; tämasé—in the mode of ignorance.

TRANSLATION

That understanding which considers irreligion to be religion and religion to

be irreligion, under the spell of illusion and darkness, and strives always in the

wrong direction, O Pärtha, is in the mode of ignorance.

PURPORT

Intelligence in the mode of ignorance is always working the opposite of the

way it should. It accepts religions which are not actually religions and rejects

actual religion. Men in ignorance understand a great soul to be a common man

and accept a common man as a great soul. They think truth to be untruth and

accept untruth as truth. In all activities they simply take the wrong path;

therefore their intelligence is in the mode of ignorance.

TEXT 33

Da*TYaa YaYaa DaarYaTae MaNa"Pa[a<aeiNd]Yai§-Yaa" )

YaaeGaeNaaVYai>acair<Yaa Da*iTa" Saa PaaQaR Saaitvk-I )) 33 ))

dhåtyä yayä dhärayate

manaù-präëendriya-kriyäù

yogenävyabhicäriëyä

dhåtiù sä pärtha sättviké

SYNONYMS

dhåtyä—determination; yayä—by which; dhärayate—one sustains; manaù—of

the mind; präëa—life; indriya—and senses; kriyäù—the activities; yogena—by

yoga practice; avyabhicäriëyä—without any break; dhåtiù—determination;

sä—that; pärtha—O son of Påthä; sättviké—in the mode of goodness.

TRANSLATION

O son of Påthä, that determination which is unbreakable, which is sustained

with steadfastness by yoga practice, and which thus controls the activities of the

mind, life and senses is determination in the mode of goodness.

PURPORT

Yoga is a means to understand the Supreme Soul. One who is steadily fixed

in the Supreme Soul with determination, concentrating one’s mind, life and

sensory activities on the Supreme, engages in Kåñëa consciousness. That sort

of determination is in the mode of goodness. The word avyabhicäriëyä is very

significant, for it indicates that persons who are engaged in Kåñëa

consciousness are never deviated by any other activity.

TEXT 34

YaYaa Tau DaMaRk-aMaaQaaRNDa*TYaa DaarYaTae_JauRNa )

Pa[Sa®eNa f-l/ak-a¿q Da*iTa" Saa PaaQaR raJaSaq )) 34 ))

yayä tu dharma-kämärthän

dhåtyä dhärayate ’rjuna

prasaìgena phaläkäìkñé

dhåtiù sä pärtha räjasé

SYNONYMS

yayä—by which; tu—but; dharma—religiosity; käma—sense gratification;

arthän—and economic development; dhåtyä—by determination;

dhärayate—one sustains; arjuna—O Arjuna; prasaìgena—because of

attachment; phala-äkäìkñé—desiring fruitive results; dhåtiù—determination;

sä—that; pärtha—O son of Påthä; räjasé—in the mode of passion.

TRANSLATION

But that determination by which one holds fast to fruitive results in religion,

economic development and sense gratification is of the nature of passion, O

Arjuna.

PURPORT

Any person who is always desirous of fruitive results in religious or

economic activities, whose only desire is sense gratification, and whose mind,

life and senses are thus engaged is in the mode of passion.

TEXT 35

YaYaa SvPan& >aYa& Xaaek&- ivzad& MadMaev c )

Na ivMauÄiTa duMaeRDaa Da*iTa" Saa PaaQaR TaaMaSaq )) 35 ))

yayä svapnaà bhayaà çokaà

viñädaà madam eva ca

na vimuïcati durmedhä

dhåtiù sä pärtha tämasé

SYNONYMS

yayä—by which; svapnam—dreaming; bhayam—fearfulness;

çokam—lamentation; viñädam—moroseness; madam—illusion; eva—certainly;

ca—also; na—never; vimuïcati—one gives up; durmedhä—unintelligent;

dhåtiù—determination; sä—that; pärtha—O son of Påthä; tämasé—in the

mode of ignorance.

TRANSLATION

And that determination which cannot go beyond dreaming, fearfulness,

lamentation, moroseness and illusion—such unintelligent determination, O son

of Påthä, is in the mode of darkness.

PURPORT

It should not be concluded that a person in the mode of goodness does not

dream. Here “dream” means too much sleep. Dreaming is always present; either

in the mode of goodness, passion or ignorance, dreaming is a natural

occurrence. But those who cannot avoid oversleeping, who cannot avoid the

pride of enjoying material objects, who are always dreaming of lording it over

the material world, and whose life, mind and senses are thus engaged, are

considered to have determination in the mode of ignorance.

TEXT 36

Sau%& iTvdaNaq& i}aivDa& é*<au Mae >arTazR>a )

A>YaaSaad]MaTae Ya}a du"%aNTa& c iNaGaC^iTa )) 36 ))

sukhaà tv idänéà tri-vidhaà

çåëu me bharatarñabha

abhyäsäd ramate yatra

duùkhäntaà ca nigacchati

SYNONYMS

sukham—happiness; tu—but; idäném—now; tri-vidham—of three kinds;

çåëu—hear; me—from Me; bharata-åñabha—O best amongst the Bhäratas;

abhyäsät—by practice; ramate—one enjoys; yatra—where; duùkha—of

distress; antam—the end; ca—also; nigacchati—gains.

TRANSLATION

O best of the Bhäratas, now please hear from Me about the three kinds of

happiness by which the conditioned soul enjoys, and by which he sometimes

comes to the end of all distress.

PURPORT

A conditioned soul tries to enjoy material happiness again and again. Thus

he chews the chewed. But sometimes, in the course of such enjoyment, he

becomes relieved from material entanglement by association with a great soul.

In other words, a conditioned soul is always engaged in some type of sense

gratification, but when he understands by good association that it is only a

repetition of the same thing, and he is awakened to his real Kåñëa

consciousness, he is sometimes relieved from such repetitive so-called

happiness.

TEXT 37

YatadGa]e ivziMav Pair<aaMae_Ma*TaaePaMaMa( )

TaTSau%& Saaitvk&- Pa[ae¢-MaaTMabuiÖPa[SaadJaMa( )) 37 ))

yat tad agre viñam iva

pariëäme ’måtopamam

tat sukhaà sättvikaà proktam

ätma-buddhi-prasäda-jam

SYNONYMS

yat—which; tat—that; agre—in the beginning; viñam iva—like poison;

pariëäme—at the end; amåta—nectar; upamam—compared to; tat—that;

sukham—happiness; sättvikam—in the mode of goodness; proktam—is said;

ätma—in the self; buddhi—of intelligence; prasäda-jam—born of the

satisfaction.

TRANSLATION

That which in the beginning may be just like poison but at the end is just

like nectar and which awakens one to self-realization is said to be happiness in

the mode of goodness.

PURPORT

In the pursuit of self-realization, one has to follow many rules and

regulations to control the mind and the senses and to concentrate the mind on

the self. All these procedures are very difficult, bitter like poison, but if one is

successful in following the regulations and comes to the transcendental

position, he begins to drink real nectar, and he enjoys life.

TEXT 38

ivzYaeiNd]YaSa&YaaeGaaÛtadGa]e_Ma*TaaePaMaMa( )

Pair<aaMae ivziMav TaTSau%& raJaSa& SMa*TaMa( )) 38 ))

viñayendriya-saàyogäd

yat tad agre ’måtopamam

pariëäme viñam iva

tat sukhaà räjasaà småtam

SYNONYMS

viñaya—of the objects of the senses; indriya—and the senses; saàyogät—from

the combination; yat—which; tat—that; agre—in the beginning;

amåta-upamam—just like nectar; pariëäme—at the end; viñam iva—like

poison; tat—that; sukham—happiness; räjasam—in the mode of passion;

småtam—is considered.

TRANSLATION

That happiness which is derived from contact of the senses with their objects

and which appears like nectar at first but poison at the end is said to be of the

nature of passion.

PURPORT

A young man and a young woman meet, and the senses drive the young

man to see her, to touch her and to have sexual intercourse. In the beginning

this may be very pleasing to the senses, but at the end, or after some time, it

becomes just like poison. They are separated or there is divorce, there is

lamentation, there is sorrow, etc. Such happiness is always in the mode of

passion. Happiness derived from a combination of the senses and the sense

objects is always a cause of distress and should be avoided by all means.

TEXT 39

YadGa]e caNaubNDae c Sau%& MaaehNaMaaTMaNa" )

iNad]al/SYaPa[MaadaeTQa& TataaMaSaMaudaôTaMa( )) 39 ))

yad agre cänubandhe ca

sukhaà mohanam ätmanaù

nidrälasya-pramädotthaà

tat tämasam udähåtam

SYNONYMS

yat—that which; agre—in the beginning; ca—also; anubandhe—at the end;

ca—also; sukham—happiness; mohanam—illusory; ätmanaù—of the self;

nidrä—sleep; älasya—laziness; pramäda—and illusion; uttham—produced of;

tat—that; tämasam—in the mode of ignorance; udähåtam—is said to be.

TRANSLATION

And that happiness which is blind to self-realization, which is delusion from

beginning to end and which arises from sleep, laziness and illusion is said to be

of the nature of ignorance.

PURPORT

One who takes pleasure in laziness and in sleep is certainly in the mode of

darkness, ignorance, and one who has no idea how to act and how not to act is

also in the mode of ignorance. For the person in the mode of ignorance,

everything is illusion. There is no happiness either in the beginning or at the

end. For the person in the mode of passion there might be some kind of

ephemeral happiness in the beginning and at the end distress, but for the

person in the mode of ignorance there is only distress both in the beginning

and at the end.

TEXT 40

Na TadiSTa Pa*iQaVYaa& va idiv devezu va PauNa" )

Satv& Pa[k*-iTaJaEMauR¢&- Yadei>a" SYaaiT}ai>aGauR<aE" )) 40 ))

na tad asti påthivyäà vä

divi deveñu vä punaù

sattvaà prakåti-jair muktaà

yad ebhiù syät tribhir guëaiù

SYNONYMS

na—not; tat—that; asti—there is; påthivyäm—on the earth; vä—or; divi—in

the higher planetary system; deveñu—amongst the demigods; vä—or;

punaù—again; sattvam—existence; prakåti-jaiù—born of material nature;

muktam—liberated; yat—that; ebhiù—from the influence of these; syät—is;

tribhiù—three; guëaiù—modes of material nature.

TRANSLATION

There is no being existing, either here or among the demigods in the higher

planetary systems, which is freed from these three modes born of material

nature.

PURPORT

The Lord here summarizes the total influence of the three modes of

material nature all over the universe.

TEXT 41

b]aø<a+ai}aYaivXaa& éUd]a<aa& c ParNTaPa )

k-MaaRi<a Pa[iv>a¢-aiNa Sv>aavPa[>avEGauR<aE" )) 41 ))

brähmaëa-kñatriya-viçäà

çüdräëäà ca parantapa

karmäëi pravibhaktäni

svabhäva-prabhavair guëaiù

SYNONYMS

brähmaëa—of the brähmaëas; kñatriya—the kñatriyas; viçäm—and the

vaiçyas; çüdräëäm—of the çüdras; ca—and; parantapa—O subduer of the

enemies; karmäëi—the activities; pravibhaktäni—are divided; svabhäva—their

own nature; prabhavaiù—born of; guëaiù—by the modes of material nature.

TRANSLATION

Brähmaëas, kñatriyas, vaiçyas and çüdras are distinguished by the qualities

born of their own natures in accordance with the material modes, O chastiser of

the enemy.

TEXT 42

XaMaae dMaSTaPa" XaaEc& +aaiNTaraJaRvMaev c )

jaNa& ivjaNaMaaiSTaKYa& b]øk-MaR Sv>aavJaMa( )) 42 ))

çamo damas tapaù çaucaà

kñäntir ärjavam eva ca

jïänaà vijïänam ästikyaà

brahma-karma svabhäva-jam

SYNONYMS

çamaù—peacefulness; damaù—self-control; tapaù—austerity; çaucam—purity;

kñäntiù—tolerance; ärjavam—honesty; eva—certainly; ca—and;

jïänam—knowledge; vijïänam—wisdom; ästikyam—religiousness; brahma—of

a brähmaëa; karma—duty; svabhäva-jam—born of his own nature.

TRANSLATION

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge,

wisdom and religiousness—these are the natural qualities by which the

brähmaëas work.

TEXT 43

XaaEYa| TaeJaae Da*iTadaR+Ya& YauÖe caPYaPal/aYaNaMa( )

daNaMaqìr>aavê +aa}a& k-MaR Sv>aavJaMa( )) 43 ))

çauryaà tejo dhåtir däkñyaà

yuddhe cäpy apaläyanam

dänam éçvara-bhävaç ca

kñätraà karma svabhäva-jam

SYNONYMS

çauryam—heroism; tejaù—power; dhåtiù—determination;

däkñyam—resourcefulness; yuddhe—in battle; ca—and; api—also;

apaläyanam—not fleeing; dänam—generosity; éçvara—of leadership;

bhävaù—the nature; ca—and; kñätram—of a kñatriya; karma—duty;

svabhäva-jam—born of his own nature.

TRANSLATION

Heroism, power, determination, resourcefulness, courage in battle,

generosity and leadership are the natural qualities of work for the kñatriyas.

TEXT 44

k*-izGaaer+Yavai<aJYa& vEXYak-MaR Sv>aavJaMa( )

PaircYaaRTMak&- k-MaR éUd]SYaaiPa Sv>aavJaMa( )) 44 ))

kåñi-go-rakñya-väëijyaà

vaiçya-karma svabhäva-jam

paricaryätmakaà karma

çüdrasyäpi svabhäva-jam

SYNONYMS

kåñi—plowing; go—of cows; rakñya—protection; väëijyam—trade; vaiçya—of a

vaiçya; karma—duty; svabhäva-jam—born of his own nature;

paricaryä—service; ätmakam—consisting of; karma—duty; çüdrasya—of the

çüdra; api—also; svabhäva-jam—born of his own nature.

TRANSLATION

Farming, cow protection and business are the natural work for the vaiçyas,

and for the çüdras there is labor and service to others.

TEXT 45

Sve Sve k-MaR<Yai>arTa" Sa&iSaiÖ& l/>aTae Nar" )

Svk-MaRiNarTa" iSaiÖ& YaQaa ivNdiTa TaC^*<au )) 45 ))

sve sve karmaëy abhirataù

saàsiddhià labhate naraù

sva-karma-nirataù siddhià

yathä vindati tac chåëu

SYNONYMS

sve sve—each his own; karmaëi—work; abhirataù—following;

saàsiddhim—perfection; labhate—achieves; naraù—a man; sva-karma—in his

own duty; nirataù—engaged; siddhim—perfection; yathä—as; vindati—attains;

tat—that; çåëu—listen.

TRANSLATION

By following his qualities of work, every man can become perfect. Now

please hear from Me how this can be done.

TEXT 46

YaTa" Pa[v*ita>aURTaaNaa& YaeNa SavRiMad& TaTaMa( )

Svk-MaR<aa TaMa>YaCYaR iSaiÖ& ivNdiTa MaaNav" )) 46 ))

yataù pravåttir bhütänäà

yena sarvam idaà tatam

sva-karmaëä tam abhyarcya

siddhià vindati mänavaù

SYNONYMS

yataù—from whom; pravåttiù—the emanation; bhütänäm—of all living

entities; yena—by whom; sarvam—all; idam—this; tatam—is pervaded;

sva-karmaëä—by his own duties; tam—Him; abhyarcya—by worshiping;

siddhim—perfection; vindati—achieves; mänavaù—a man.

TRANSLATION

By worship of the Lord, who is the source of all beings and who is

all-pervading, a man can attain perfection through performing his own work.

PURPORT

As stated in the Fifteenth Chapter, all living beings are fragmental parts

and parcels of the Supreme Lord. Thus the Supreme Lord is the beginning of

all living entities. This is confirmed in the Vedänta-sütra—janmädy asya yataù

[SB 1.1.1]. The Supreme Lord is therefore the beginning of life of every living

entity. And as stated in the Seventh Chapter of Bhagavad-gétä, the Supreme

Lord, by His two energies, His external energy and internal energy, is

all-pervading. Therefore one should worship the Supreme Lord with His

energies. Generally the Vaiñëava devotees worship the Supreme Lord with His

internal energy. His external energy is a perverted reflection of the internal

energy. The external energy is a background, but the Supreme Lord by the

expansion of His plenary portion as Paramätmä is situated everywhere. He is

the Supersoul of all demigods, all human beings, all animals, everywhere. One

should therefore know that as part and parcel of the Supreme Lord one has his

duty to render service unto the Supreme. Everyone should be engaged in

devotional service to the Lord in full Kåñëa consciousness. That is

recommended in this verse.

Everyone should think that he is engaged in a particular type of occupation

by Håñékeça, the master of the senses. And by the result of the work in which

one is engaged, the Supreme Personality of Godhead, Çré Kåñëa, should be

worshiped. If one thinks always in this way, in full Kåñëa consciousness, then,

by the grace of the Lord, he becomes fully aware of everything. That is the

perfection of life. The Lord says in

Bhagavad-gétä

(12.7), teñäm ahaà

samuddhartä. The Supreme Lord Himself takes charge of delivering such a

devotee. That is the highest perfection of life. In whatever occupation one may

be engaged, if he serves the Supreme Lord he will achieve the highest

perfection.

TEXT 47

é[eYaaNSvDaMaaeR ivGau<a" ParDaMaaRTSvNauiïTaaTa( )

Sv>aaviNaYaTa& k-MaR ku-vRàaPanaeiTa ik-iLbzMa( )) 47 ))

çreyän sva-dharmo viguëaù

para-dharmät sv-anuñöhität

svabhäva-niyataà karma

kurvan näpnoti kilbiñam

SYNONYMS

çreyän—better; sva-dharmaù—one’s own occupation; viguëaù—imperfectly

performed; para-dharmät—than another’s occupation;

su-anuñöhität—perfectly done; svabhäva-niyatam—prescribed according to

one’s nature; karma—work; kurvan—performing; na—never;

äpnoti—achieves; kilbiñam—sinful reactions.

TRANSLATION

It is better to engage in one’s own occupation, even though one may perform

it imperfectly, than to accept another’s occupation and perform it perfectly.

Duties prescribed according to one’s nature are never affected by sinful

reactions.

PURPORT

One’s occupational duty is prescribed in Bhagavad-gétä. As already discussed

in previous verses, the duties of a brähmaëa, kñatriya, vaiçya and çüdra are

prescribed according to their particular modes of nature. One should not

imitate another’s duty. A man who is by nature attracted to the kind of work

done by çüdras should not artificially claim to be a brähmaëa, although he may

have been born into a brähmaëa family. In this way one should work according

to his own nature; no work is abominable, if performed in the service of the

Supreme Lord. The occupational duty of a brähmaëa is certainly in the mode

of goodness, but if a person is not by nature in the mode of goodness, he should

not imitate the occupational duty of a brähmaëa. For a kñatriya, or

administrator, there are so many abominable things; a kñatriya has to be

violent to kill his enemies, and sometimes a kñatriya has to tell lies for the sake

of diplomacy. Such violence and duplicity accompany political affairs, but a

kñatriya is not supposed to give up his occupational duty and try to perform the

duties of a brähmaëa.

One should act to satisfy the Supreme Lord. For example, Arjuna was a

kñatriya. He was hesitating to fight the other party. But if such fighting is

performed for the sake of Kåñëa, the Supreme Personality of Godhead, there

need be no fear of degradation. In the business field also, sometimes a

merchant has to tell so many lies to make a profit. If he does not do so, there

can be no profit. Sometimes a merchant says, “Oh, my dear customer, for you I

am making no profit,” but one should know that without profit the merchant

cannot exist. Therefore it should be taken as a simple lie if a merchant says

that he is not making a profit. But the merchant should not think that because

he is engaged in an occupation in which the telling of lies is compulsory, he

should give up his profession and pursue the profession of a brähmaëa. That is

not recommended. Whether one is a kñatriya, a vaiçya, or a çüdra doesn’t

matter, if he serves, by his work, the Supreme Personality of Godhead. Even

brähmaëas, who perform different types of sacrifice, sometimes must kill

animals because sometimes animals are sacrificed in such ceremonies.

Similarly, if a kñatriya engaged in his own occupation kills an enemy, there is

no sin incurred. In the Third Chapter these matters have been clearly and

elaborately explained; every man should work for the purpose of Yajïa, or for

Viñëu, the Supreme Personality of Godhead. Anything done for personal sense

gratification is a cause of bondage. The conclusion is that everyone should be

engaged according to the particular mode of nature he has acquired, and he

should decide to work only to serve the supreme cause of the Supreme Lord.

TEXT 48

SahJa& k-MaR k-aENTaeYa SadaezMaiPa Na TYaJaeTa( )

SavaRrM>aa ih daeze<a DaUMaeNaaiGanirvav*Taa" )) 48 ))

saha-jaà karma kaunteya

sa-doñam api na tyajet

sarvärambhä hi doñeëa

dhümenägnir ivävåtäù

SYNONYMS

saha-jam—born simultaneously; karma—work; kaunteya—O son of Kunté;

sa-doñam—with fault; api—although; na—never; tyajet—one should give up;

sarva-ärambhäù—all ventures; hi—certainly; doñeëa—with fault;

dhümena—with smoke; agniù—fire; iva—as; ävåtäù—covered.

TRANSLATION

Every endeavor is covered by some fault, just as fire is covered by smoke.

Therefore one should not give up the work born of his nature, O son of Kunté,

even if such work is full of fault.

PURPORT

In conditioned life, all work is contaminated by the material modes of

nature. Even if one is a brähmaëa, he has to perform sacrifices in which animal

killing is necessary. Similarly, a kñatriya, however pious he may be, has to fight

enemies. He cannot avoid it. Similarly, a merchant, however pious he may be,

must sometimes hide his profit to stay in business, or he may sometimes have to

do business on the black market. These things are necessary; one cannot avoid

them. Similarly, even though a man is a çüdra serving a bad master, he has to

carry out the order of the master, even though it should not be done. Despite

these flaws, one should continue to carry out his prescribed duties, for they are

born out of his own nature.

A very nice example is given herein. Although fire is pure, still there is

smoke. Yet smoke does not make the fire impure. Even though there is smoke

in the fire, fire is still considered to be the purest of all elements. If one prefers

to give up the work of a kñatriya and take up the occupation of a brähmaëa, he

is not assured that in the occupation of a brähmaëa there are no unpleasant

duties. One may then conclude that in the material world no one can be

completely free from the contamination of material nature. This example of

fire and smoke is very appropriate in this connection. When in wintertime one

takes a stone from the fire, sometimes smoke disturbs the eyes and other parts

of the body, but still one must make use of the fire despite disturbing

conditions. Similarly, one should not give up his natural occupation because

there are some disturbing elements. Rather, one should be determined to serve

the Supreme Lord by his occupational duty in Kåñëa consciousness. That is the

perfectional point. When a particular type of occupation is performed for the

satisfaction of the Supreme Lord, all the defects in that particular occupation

are purified. When the results of work are purified, when connected with

devotional service, one becomes perfect in seeing the self within, and that is

self-realization.

TEXT 49

ASa¢-buiÖ" SavR}a iJaTaaTMaa ivGaTaSPa*h" )

NaEZk-MYaRiSaiÖ& ParMaa& SaNNYaaSaeNaaiDaGaC^iTa )) 49 ))

asakta-buddhiù sarvatra

jitätmä vigata-spåhaù

naiñkarmya-siddhià paramäà

sannyäsenädhigacchati

SYNONYMS

asakta-buddhiù—having unattached intelligence; sarvatra—everywhere;

jita-ätmä—having control of the mind; vigata-spåhaù—without material

desires; naiñkarmya-siddhim—the perfection of nonreaction;

paramäm—supreme; sannyäsena—by the renounced order of life;

adhigacchati—one attains.

TRANSLATION

One who is self-controlled and unattached and who disregards all material

enjoyments can obtain, by practice of renunciation, the highest perfect stage of

freedom from reaction.

PURPORT

Real renunciation means that one should always think himself part and

parcel of the Supreme Lord and therefore think that he has no right to enjoy

the results of his work. Since he is part and parcel of the Supreme Lord, the

results of his work must be enjoyed by the Supreme Lord. This is actually

Kåñëa consciousness. The person acting in Kåñëa consciousness is really a

sannyäsé, one in the renounced order of life. By such a mentality, one is

satisfied because he is actually acting for the Supreme. Thus he is not attached

to anything material; he becomes accustomed to not taking pleasure in

anything beyond the transcendental happiness derived from the service of the

Lord. A sannyäsé is supposed to be free from the reactions of his past activities,

but a person who is in Kåñëa consciousness automatically attains this

perfection without even accepting the so-called order of renunciation. This

state of mind is called yogärüòha, or the perfectional stage of yoga. As

confirmed in the Third Chapter, yas tv ätma-ratir eva syät: one who is satisfied

in himself has no fear of any kind of reaction from his activity.

TEXT 50

iSaiÖ& Pa[aáae YaQaa b]ø TaQaaPanaeiTa iNabaeDa Mae )

SaMaaSaeNaEv k-aENTaeYa iNaïa jaNaSYa Yaa Para )) 50 ))

siddhià präpto yathä brahma

tathäpnoti nibodha me

samäsenaiva kaunteya

niñöhä jïänasya yä parä

SYNONYMS

siddhim—perfection; präptaù—achieving; yathä—as; brahma—the Supreme;

tathä—so; äpnoti—one achieves; nibodha—try to understand; me—from Me;

samäsena—summarily; eva—certainly; kaunteya—O son of Kunté; niñöhä—the

stage; jïänasya—of knowledge; yä—which; parä—transcendental.

TRANSLATION

O son of Kunté, learn from Me how one who has achieved this perfection

can attain to the supreme perfectional stage, Brahman, the stage of highest

knowledge, by acting in the way I shall now summarize.

PURPORT

The Lord describes for Arjuna how one can achieve the highest

perfectional stage simply by being engaged in his occupational duty,

performing that duty for the Supreme Personality of Godhead. One attains the

supreme stage of Brahman simply by renouncing the result of his work for the

satisfaction of the Supreme Lord. That is the process of self-realization. The

actual perfection of knowledge is in attaining pure Kåñëa consciousness; that is

described in the following verses.

TEXTS 51–53

buÖya ivéuÖYaa Yau¢-ae Da*TYaaTMaaNa& iNaYaMYa c )

XaBdadqiNvzYaa&STYa¤-a raGaÜezaE VYaudSYa c )) 51 ))

iviv¢-Saevq l/gvaXaq YaTava¡-aYaMaaNaSa" )

DYaaNaYaaeGaParae iNaTYa& vEraGYa& SaMauPaaié[Ta" )) 52 ))

Ahªar& bl&/ dPa| k-aMa& §-aeDa& PairGa]hMa( )

ivMauCYa iNaMaRMa" XaaNTaae b]ø>aUYaaYa k-LPaTae )) 53 ))

buddhyä viçuddhayä yukto

dhåtyätmänaà niyamya ca

çabdädén viñayäàs tyaktvä

räga-dveñau vyudasya ca

vivikta-sevé laghv-äçé

yata-väk-käya-mänasaù

dhyäna-yoga-paro nityaà

vairägyaà samupäçritaù

ahaìkäraà balaà darpaà

kämaà krodhaà parigraham

vimucya nirmamaù çänto

brahma-bhüyäya kalpate

SYNONYMS

buddhyä—with the intelligence; viçuddhayä—fully purified; yuktaù—engaged;

dhåtyä—by determination; ätmänam—the self; niyamya—regulating; ca—also;

çabda-ädén—such as sound; viñayän—the sense objects; tyaktvä—giving up;

räga—attachment; dveñau—and hatred; vyudasya—laying aside; ca—also;

vivikta-sevé—living in a secluded place; laghu-äçé—eating a small quantity;

yata—having controlled; väk—speech; käya—body; mänasaù—and mind;

dhyäna-yoga-paraù—absorbed in trance; nityam—twenty-four hours a day;

vairägyam—detachment; samupäçritaù—having taken shelter of;

ahaìkäram—false ego; balam—false strength; darpam—false pride;

kämam—lust; krodham—anger; parigraham—and acceptance of material

things; vimucya—being delivered from; nirmamaù—without a sense of

proprietorship; çäntaù—peaceful; brahma-bhüyäya—for self-realization;

kalpate—is qualified.

TRANSLATION

Being purified by his intelligence and controlling the mind with

determination, giving up the objects of sense gratification, being freed from

attachment and hatred, one who lives in a secluded place, who eats little, who

controls his body, mind and power of speech, who is always in trance and who

is detached, free from false ego, false strength, false pride, lust, anger, and

acceptance of material things, free from false proprietorship, and

peaceful—such a person is certainly elevated to the position of self-realization.

PURPORT

When one is purified by intelligence, he keeps himself in the mode of

goodness. Thus one becomes the controller of the mind and is always in trance.

He is not attached to the objects of sense gratification, and he is free from

attachment and hatred in his activities. Such a detached person naturally

prefers to live in a secluded place, he does not eat more than what he requires,

and he controls the activities of his body and mind. He has no false ego

because he does not accept the body as himself. Nor has he a desire to make

the body fat and strong by accepting so many material things. Because he has

no bodily concept of life, he is not falsely proud. He is satisfied with everything

that is offered to him by the grace of the Lord, and he is never angry in the

absence of sense gratification. Nor does he endeavor to acquire sense objects.

Thus when he is completely free from false ego, he becomes nonattached to all

material things, and that is the stage of self-realization of Brahman. That stage

is called the brahma-bhüta stage. When one is free from the material

conception of life, he becomes peaceful and cannot be agitated. This is

described in

Bhagavad-gétä

(2.70):

äpüryamäëam acala-pratiñöhaà

samudram äpaù praviçanti yadvat

tadvat kämä yaà praviçanti sarve

sa çäntim äpnoti na käma-kämé

“A person who is not disturbed by the incessant flow of desires—that enter

like rivers into the ocean, which is ever being filled but is always still—can

alone achieve peace, and not the man who strives to satisfy such desires.”

TEXT 54

b]ø>aUTa" Pa[SaàaTMaa Na XaaeciTa Na k-a¿iTa )

SaMa" SaveRzu >aUTaezu MaÙi¢&- l/>aTae ParaMa( )) 54 ))

brahma-bhütaù prasannätmä

na çocati na käìkñati

samaù sarveñu bhüteñu

mad-bhaktià labhate paräm

SYNONYMS

brahma-bhütaù—being one with the Absolute; prasanna-ätmä—fully joyful;

na—never; çocati—laments; na—never; käìkñati—desires; samaù—equally

disposed; sarveñu—to all; bhüteñu—living entities; mat-bhaktim—My

devotional service; labhate—gains; paräm—transcendental.

TRANSLATION

One who is thus transcendentally situated at once realizes the Supreme

Brahman and becomes fully joyful. He never laments or desires to have

anything. He is equally disposed toward every living entity. In that state he

attains pure devotional service unto Me.

PURPORT

To the impersonalist, achieving the brahma-bhüta stage, becoming one with

the Absolute, is the last word. But for the personalist, or pure devotee, one has

to go still further, to become engaged in pure devotional service. This means

that one who is engaged in pure devotional service to the Supreme Lord is

already in a state of liberation, called brahma-bhüta, oneness with the

Absolute. Without being one with the Supreme, the Absolute, one cannot

render service unto Him. In the absolute conception, there is no difference

between the served and the servitor; yet the distinction is there, in a higher

spiritual sense.

In the material concept of life, when one works for sense gratification,

there is misery, but in the absolute world, when one is engaged in pure

devotional service, there is no misery. The devotee in Kåñëa consciousness has

nothing for which to lament or desire. Since God is full, a living entity who is

engaged in God’s service, in Kåñëa consciousness, becomes also full in himself.

He is just like a river cleansed of all dirty water. Because a pure devotee has no

thought other than Kåñëa, he is naturally always joyful. He does not lament for

any material loss or aspire for gain, because he is full in the service of the Lord.

He has no desire for material enjoyment, because he knows that every living

entity is a fragmental part and parcel of the Supreme Lord and therefore

eternally a servant. He does not see, in the material world, someone as higher

and someone as lower; higher and lower positions are ephemeral, and a devotee

has nothing to do with ephemeral appearances or disappearances. For him

stone and gold are of equal value. This is the brahma-bhüta stage, and this stage

is attained very easily by the pure devotee. In that stage of existence, the idea

of becoming one with the Supreme Brahman and annihilating one’s

individuality becomes hellish, the idea of attaining the heavenly kingdom

becomes phantasmagoria, and the senses are like serpents’ teeth that are

broken. As there is no fear of a serpent with broken teeth, there is no fear

from the senses when they are automatically controlled. The world is miserable

for the materially infected person, but for a devotee the entire world is as good

as Vaikuëöha, or the spiritual sky. The highest personality in this material

universe is no more significant than an ant for a devotee. Such a stage can be

achieved by the mercy of Lord Caitanya, who preached pure devotional service

in this age.

TEXT 55

>a¢-ya MaaMai>aJaaNaaiTa YaavaNYaêaiSMa TatvTa" )

TaTaae Maa& TatvTaae jaTva ivXaTae TadNaNTarMa( )) 55 ))

bhaktyä mäm abhijänäti

yävän yaç cäsmi tattvataù

tato mäà tattvato jïätvä

viçate tad-anantaram

SYNONYMS

bhaktyä—by pure devotional service; mäm—Me; abhijänäti—one can know;

yävän—as much as; yaù ca asmi—as I am; tattvataù—in truth;

tataù—thereafter; mäm—Me; tattvataù—in truth; jïätvä—knowing;

viçate—he enters; tat-anantaram—thereafter.

TRANSLATION

One can understand Me as I am, as the Supreme Personality of Godhead,

only by devotional service. And when one is in full consciousness of Me by such

devotion, he can enter into the kingdom of God.

PURPORT

The Supreme Personality of Godhead, Kåñëa, and His plenary portions

cannot be understood by mental speculation nor by the nondevotees. If

anyone wants to understand the Supreme Personality of Godhead, he has to

take to pure devotional service under the guidance of a pure devotee.

Otherwise, the truth of the Supreme Personality of Godhead will always be

hidden. As already stated in

Bhagavad-gétä

(7.25), nähaà prakäçaù sarvasya:

He is not revealed to everyone. No one can understand God simply by erudite

scholarship or mental speculation. Only one who is actually engaged in Kåñëa

consciousness and devotional service can understand what Kåñëa is.

University degrees are not helpful.

One who is fully conversant with the Kåñëa science becomes eligible to

enter into the spiritual kingdom, the abode of Kåñëa. Becoming Brahman does

not mean that one loses his identity. Devotional service is there, and as long as

devotional service exists, there must be God, the devotee, and the process of

devotional service. Such knowledge is never vanquished, even after liberation.

Liberation involves getting free from the concept of material life; in spiritual

life the same distinction is there, the same individuality is there, but in pure

Kåñëa consciousness. One should not mistakenly think that the word viçate,

“enters into Me,” supports the monist theory that one becomes homogeneous

with the impersonal Brahman. No. Viçate means that one can enter into the

abode of the Supreme Lord in one’s individuality to engage in His association

and render service unto Him. For instance, a green bird enters a green tree not

to become one with the tree but to enjoy the fruits of the tree. impersonalists

generally give the example of a river flowing into the ocean and merging. This

may be a source of happiness for the impersonalist, but the personalist keeps

his personal individuality like an aquatic in the ocean. We find so many living

entities within the ocean, if we go deep. Surface acquaintance with the ocean

is not sufficient; one must have complete knowledge of the aquatics living in

the ocean depths.

Because of his pure devotional service, a devotee can understand the

transcendental qualities and the opulences of the Supreme Lord in truth. As it

is stated in the Eleventh Chapter, only by devotional service can one

understand. The same is confirmed here; one can understand the Supreme

Personality of Godhead by devotional service and enter into His kingdom.

After attainment of the brahma-bhüta stage of freedom from material

conceptions, devotional service begins by one’s hearing about the Lord. When

one hears about the Supreme Lord, automatically the brahma-bhüta stage

develops, and material contamination—greediness and lust for sense

enjoyment—disappears. As lust and desires disappear from the heart of a

devotee, he becomes more attached to the service of the Lord, and by such

attachment he becomes free from material contamination. In that state of life

he can understand the Supreme Lord. This is the statement of

Çrémad-Bhägavatam also. After liberation the process of bhakti, or

transcendental service, continues. The

Vedänta-sütra

(4.1.12) confirms this:

ä-präyaëät taträpi hi dåñöam. This means that after liberation the process of

devotional service continues. In the Çrémad-Bhägavatam, real devotional

liberation is defined as the reinstatement of the living entity in his own

identity, his own constitutional position. The constitutional position is already

explained: every living entity is a part-and-parcel fragmental portion of the

Supreme Lord. Therefore his constitutional position is to serve. After

liberation, this service is never stopped. Actual liberation is getting free from

misconceptions of life.

TEXT 56

SavRk-MaaR<YaiPa Sada ku-vaR<aae MaÜyPaaé[Ya" )

MaTPa[SaadadvaPanaeiTa XaaìTa& PadMaVYaYaMa( )) 56 ))

sarva-karmäëy api sadä

kurväëo mad-vyapäçrayaù

mat-prasädäd aväpnoti

çäçvataà padam avyayam

SYNONYMS

sarva—all; karmäëi—activities; api—although; sadä—always;

kurväëaù—performing; mat-vyapäçrayaù—under My protection;

mat-prasädät—by My mercy; aväpnoti—one achieves; çäçvatam—the eternal;

padam—abode; avyayam—imperishable.

TRANSLATION

Though engaged in all kinds of activities, My pure devotee, under My

protection, reaches the eternal and imperishable abode by My grace.

PURPORT

The word mad-vyapäçrayaù means under the protection of the Supreme

Lord. To be free from material contamination, a pure devotee acts under the

direction of the Supreme Lord or His representative, the spiritual master.

There is no time limitation for a pure devotee. He is always, twenty-four hours

a day, one hundred percent engaged in activities under the direction of the

Supreme Lord. To a devotee who is thus engaged in Kåñëa consciousness the

Lord is very, very kind. In spite of all difficulties, he is eventually placed in the

transcendental abode, or Kåñëaloka. He is guaranteed entrance there; there is

no doubt about it. In that supreme abode, there is no change; everything is

eternal, imperishable and full of knowledge.

TEXT 57

ceTaSaa SavRk-MaaRi<a MaiYa SaNNYaSYa MaTPar" )

buiÖYaaeGaMauPaaié[TYa MaiÀta" SaTaTa& >av )) 57 ))

cetasä sarva-karmäëi

mayi sannyasya mat-paraù

buddhi-yogam upäçritya

mac-cittaù satataà bhava

SYNONYMS

cetasä—by intelligence; sarva-karmäëi—all kinds of activities; mayi—unto

Me; sannyasya—giving up; mat-paraù—under My protection;

buddhi-yogam—devotional activities; upäçritya—taking shelter of;

mat-cittaù—in consciousness of Me; satatam—twenty-four hours a day;

bhava—just become.

TRANSLATION

In all activities just depend upon Me and work always under My protection.

In such devotional service, be fully conscious of Me.

PURPORT

When one acts in Kåñëa consciousness, he does not act as the master of the

world. Just like a servant, one should act fully under the direction of the

Supreme Lord. A servant has no individual independence. He acts only on the

order of the master. A servant acting on behalf of the supreme master is

unaffected by profit and loss. He simply discharges his duty faithfully in terms

of the order of the Lord. Now, one may argue that Arjuna was acting under

the personal direction of Kåñëa but when Kåñëa is not present how should one

act? If one acts according to the direction of Kåñëa in this book, as well as

under the guidance of the representative of Kåñëa, then the result will be the

same. The Sanskrit word mat-paraù is very important in this verse. It indicates

that one has no goal in life save and except acting in Kåñëa consciousness just

to satisfy Kåñëa. And while working in that way, one should think of Kåñëa

only: “I have been appointed to discharge this particular duty by Kåñëa.” While

acting in such a way, one naturally has to think of Kåñëa. This is perfect Kåñëa

consciousness. One should, however, note that after doing something

whimsically he should not offer the result to the Supreme Lord. That sort of

duty is not in the devotional service of Kåñëa consciousness. One should act

according to the order of Kåñëa. This is a very important point. That order of

Kåñëa comes through disciplic succession from the bona fide spiritual master.

Therefore the spiritual master’s order should be taken as the prime duty of life.

If one gets a bona fide spiritual master and acts according to his direction, then

one’s perfection of life in Kåñëa consciousness is guaranteed.

TEXT 58

MaiÀta" SavRduGaaRi<a MaTPa[SaadatairZYaiSa )

AQa cetvMahªaraà é[aeZYaiSa ivNax(+YaiSa )) 58 ))

mac-cittaù sarva-durgäëi

mat-prasädät tariñyasi

atha cet tvam ahaìkärän

na çroñyasi vinaìkñyasi

SYNONYMS

mat—of Me; cittaù—being in consciousness; sarva—all;

durgäëi—impediments; mat-prasädät—by My mercy; tariñyasi—you will

overcome; atha—but; cet—if; tvam—you; ahaìkärät—by false ego; na

çroñyasi—do not hear; vinaìkñyasi—you will be lost.

TRANSLATION

If you become conscious of Me, you will pass over all the obstacles of

conditioned life by My grace. If, however, you do not work in such

consciousness but act through false ego, not hearing Me, you will be lost.

PURPORT

A person in full Kåñëa consciousness is not unduly anxious about executing

the duties of his existence. The foolish cannot understand this great freedom

from all anxiety. For one who acts in Kåñëa consciousness, Lord Kåñëa becomes

the most intimate friend. He always looks after His friend’s comfort, and He

gives Himself to His friend, who is so devotedly engaged working twenty-four

hours a day to please the Lord. Therefore, no one should be carried away by

the false ego of the bodily concept of life. One should not falsely think himself

independent of the laws of material nature or free to act. He is already under

strict material laws. But as soon as he acts in Kåñëa consciousness, he is

liberated, free from the material perplexities. One should note very carefully

that one who is not active in Kåñëa consciousness is losing himself in the

material whirlpool, in the ocean of birth and death. No conditioned soul

actually knows what is to be done and what is not to be done, but a person who

acts in Kåñëa consciousness is free to act because everything is prompted by

Kåñëa from within and confirmed by the spiritual master.

TEXT 59

YadhªarMaaié[TYa Na YaaeTSYa wiTa MaNYaSae )

iMaQYaEz VYavSaaYaSTae Pa[k*-iTaSTva& iNaYaae+YaiTa )) 59 ))

yad ahaìkäram äçritya

na yotsya iti manyase

mithyaiña vyavasäyas te

prakåtis tväà niyokñyati

SYNONYMS

yat—if; ahaìkäram—of false ego; äçritya—taking shelter; na yotsye—I shall

not fight; iti—thus; manyase—you think; mithyä eñaù—this is all false;

vyavasäyaù—determination; te—your; prakåtiù—material nature; tväm—you;

niyokñyati—will engage.

TRANSLATION

If you do not act according to My direction and do not fight, then you will

be falsely directed. By your nature, you will have to be engaged in warfare.

PURPORT

Arjuna was a military man, and born of the nature of the kñatriya.

Therefore his natural duty was to fight. But due to false ego he was fearing that

by killing his teacher, grandfather and friends he would incur sinful reactions.

Actually he was considering himself master of his actions, as if he were

directing the good and bad results of such work. He forgot that the Supreme

Personality of Godhead was present there, instructing him to fight. That is the

forgetfulness of the conditioned soul. The Supreme Personality gives

directions as to what is good and what is bad, and one simply has to act in

Kåñëa consciousness to attain the perfection of life. No one can ascertain his

destiny as the Supreme Lord can; therefore the best course is to take direction

from the Supreme Lord and act. No one should neglect the order of the

Supreme Personality of Godhead or the order of the spiritual master, who is

the representative of God. One should act unhesitatingly to execute the order

of the Supreme Personality of Godhead—that will keep one safe under all

circumstances.

TEXT 60

Sv>aavJaeNa k-aENTaeYa iNabÖ" SveNa k-MaR<aa )

k-Tau| NaeC^iSa YaNMaaehaTk-irZYaSYavXaae_iPa TaTa( )) 60 ))

svabhäva-jena kaunteya

nibaddhaù svena karmaëä

kartuà necchasi yan mohät

kariñyasy avaço ’pi tat

SYNONYMS

svabhäva-jena—born of your own nature; kaunteya—O son of Kunté;

nibaddhaù—conditioned; svena—by your own; karmaëä—activities;

kartum—to do; na—not; icchasi—you like; yat—that which; mohät—by

illusion; kariñyasi—you will do; avaçaù—involuntarily; api—even; tat—that.

TRANSLATION

Under illusion you are now declining to act according to My direction. But,

compelled by the work born of your own nature, you will act all the same, O

son of Kunté.

PURPORT

If one refuses to act under the direction of the Supreme Lord, then he is

compelled to act by the modes in which he is situated. Everyone is under the

spell of a particular combination of the modes of nature and is acting in that

way. But anyone who voluntarily engages himself under the direction of the

Supreme Lord becomes glorious.

TEXT 61

wRìr" SavR>aUTaaNaa& ôÕeXae_JauRNa iTaïiTa )

>a]aMaYaNSavR>aUTaaiNa YaN}aaæ!aiNa MaaYaYaa )) 61 ))

éçvaraù sarva-bhütänäà

håd-deçe ’rjuna tiñöhati

bhrämayan sarva-bhütäni

yanträrüòhäni mäyayä

SYNONYMS

éçvaraù—the Supreme Lord; sarva-bhütänäm—of all living entities;

håt-deçe—in the location of the heart; arjuna—O Arjuna; tiñöhati—resides;

bhrämayan—causing to travel; sarva-bhütäni—all living entities; yantra—on a

machine; ärüòhani—being placed; mäyayä—under the spell of material

energy.

TRANSLATION

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is

directing the wanderings of all living entities, who are seated as on a machine,

made of the material energy.

PURPORT

Arjuna was not the supreme knower, and his decision to fight or not to

fight was confined to his limited discretion. Lord Kåñëa instructed that the

individual is not all in all. The Supreme Personality of Godhead, or He

Himself, Kåñëa, as the localized Supersoul, sits in the heart directing the living

being. After changing bodies, the living entity forgets his past deeds, but the

Supersoul, as the knower of the past, present and future, remains the witness

of all his activities. Therefore all the activities of living entities are directed by

this Supersoul. The living entity gets what he deserves and is carried by the

material body, which is created in the material energy under the direction of

the Supersoul. As soon as a living entity is placed in a particular type of body,

he has to work under the spell of that bodily situation. A person seated in a

high-speed motorcar goes faster than one seated in a slower car, though the

living entities, the drivers, may be the same. Similarly, by the order of the

Supreme Soul, material nature fashions a particular type of body to a particular

type of living entity so that he may work according to his past desires. The

living entity is not independent. One should not think himself independent of

the Supreme Personality of Godhead. The individual is always under the

Lord’s control. Therefore one’s duty is to surrender, and that is the injunction

of the next verse.

TEXT 62

TaMaev Xar<a& GaC^ SavR>aaveNa >aarTa )

TaTPa[SaadaTPara& XaaiNTa& SQaaNa& Pa[aPSYaiSa XaaìTaMa( )) 62 ))

tam eva çaraëaà gaccha

sarva-bhävena bhärata

tat-prasädät paräà çäntià

sthänaà präpsyasi çäçvatam

SYNONYMS

tam—unto Him; eva—certainly; çaraëam gaccha—surrender;

sarva-bhävena—in all respects; bhärata—O son of Bharata; tat-prasädät—by

His grace; paräm—transcendental; çäntim—peace; sthänam—the abode;

präpsyasi—you will get; çäçvatam—eternal.

TRANSLATION

O scion of Bharata, surrender unto Him utterly. By His grace you will attain

transcendental peace and the supreme and eternal abode.

PURPORT

A living entity should therefore surrender unto the Supreme Personality of

Godhead, who is situated in everyone’s heart, and that will relieve him from all

kinds of miseries of this material existence. By such surrender, not only will

one be released from all miseries in this life, but at the end he will reach the

Supreme God. The transcendental world is described in the Vedic literature

(

Åg Veda

1.22.20) as tad viñëoù paramaà padam. Since all of creation is the

kingdom of God, everything material is actually spiritual, but paramaà padam

specifically refers to the eternal abode, which is called the spiritual sky or

Vaikuëöha.

In the Fifteenth Chapter of Bhagavad-gétä it is stated, sarvasya cähaà hådi

sanniviñöaù: the Lord is seated in everyone’s heart. So this recommendation

that one should surrender unto the Supersoul sitting within means that one

should surrender unto the Supreme Personality of Godhead, Kåñëa. Kåñëa has

already been accepted by Arjuna as the Supreme. He was accepted in the

Tenth Chapter as paraà brahma paraà dhäma. Arjuna has accepted Kåñëa as

the Supreme Personality of Godhead and the supreme abode of all living

entities, not only because of his personal experience but also because of the

evidence of great authorities like Närada, Asita, Devala and Vyäsa.

TEXT 63

wiTa Tae jaNaMaa:YaaTa& Gauùad(GauùTar& MaYaa )

ivMa*XYaETadXaeze<a YaQaeC^iSa TaQaa ku-å )) 63 ))

iti te jïänam äkhyätaà

guhyäd guhyataraà mayä

vimåçyaitad açeñeëa

yathecchasi tathä kuru

SYNONYMS

iti—thus; te—unto you; jïänam—knowledge; äkhyätam—described;

guhyät—than confidential; guhya-taram—still more confidential; mayä—by

Me; vimåçya—deliberating; etat—on this; açeñeëa—fully; yathä—as;

icchasi—you like; tathä—that; kuru—perform.

TRANSLATION

Thus I have explained to you knowledge still more confidential. Deliberate

on this fully, and then do what you wish to do.

PURPORT

The Lord has already explained to Arjuna the knowledge of brahma-bhüta.

One who is in the brahma-bhüta condition is joyful; he never laments, nor does

he desire anything. That is due to confidential knowledge. Kåñëa also discloses

knowledge of the Supersoul. This is also Brahman knowledge, knowledge of

Brahman, but it is superior.

Here the words yathecchasi tathä kuru—“As you like, you may

act”—indicate that God does not interfere with the little independence of the

living entity. In Bhagavad-gétä, the Lord has explained in all respects how one

can elevate his living condition. The best advice imparted to Arjuna is to

surrender unto the Supersoul seated within his heart. By right discrimination,

one should agree to act according to the order of the Supersoul. That will help

one become situated constantly in Kåñëa consciousness, the highest

perfectional stage of human life. Arjuna is being directly ordered by the

Personality of Godhead to fight. Surrender to the Supreme Personality of

Godhead is in the best interest of the living entities. It is not for the interest of

the Supreme. Before surrendering, one is free to deliberate on this subject as

far as the intelligence goes; that is the best way to accept the instruction of the

Supreme Personality of Godhead. Such instruction comes also through the

spiritual master, the bona fide representative of Kåñëa.

TEXT 64

SavRGauùTaMa& >aUYa" é*<au Mae ParMa& vc" )

wíae_iSa Mae d*!iMaiTa TaTaae v+YaaiMa Tae ihTaMa( )) 64 ))

sarva-guhyatamaà bhüyaù

çåëu me paramaà vacaù

iñöo ’si me dåòham iti

tato vakñyämi te hitam

SYNONYMS

sarva-guhya-tamam—the most confidential of all; bhüyaù—again; çåëu—just

hear; me—from Me; paramam—the supreme; vacaù—instruction; iñöaù

asi—you are dear; me—to Me; dåòham—very; iti—thus; tataù—therefore;

vakñyämi—I am speaking; te—for your; hitam—benefit.

TRANSLATION

Because you are My very dear friend, I am speaking to you My supreme

instruction, the most confidential knowledge of all. Hear this from Me, for it is

for your benefit.

PURPORT

The Lord has given Arjuna knowledge that is confidential (knowledge of

Brahman) and still more confidential (knowledge of the Supersoul within

everyone’s heart), and now He is giving the most confidential part of

knowledge: just surrender unto the Supreme Personality of Godhead. At the

end of the Ninth Chapter He has said, man-manäù: “Just always think of Me.”

The same instruction is repeated here to stress the essence of the teachings of

Bhagavad-gétä. This essence is not understood by a common man, but by one

who is actually very dear to Kåñëa, a pure devotee of Kåñëa. This is the most

important instruction in all Vedic literature. What Kåñëa is saying in this

connection is the most essential part of knowledge, and it should be carried

out not only by Arjuna but by all living entities.

TEXT 65

MaNMaNaa >av MaÙ¢-ae MaÛaJaq Maa& NaMaSku-å )

MaaMaevEZYaiSa SaTYa& Tae Pa[iTaJaaNae iPa[Yaae_iSa Mae )) 65 ))

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru

mäm evaiñyasi satyaà te

pratijäne priyo ’si me

SYNONYMS

mat-manäù—thinking of Me; bhava—just become; mat-bhaktaù—My devotee;

mat-yäjé—My worshiper; mäm—unto Me; namaskuru—offer your obeisances;

mäm—unto Me; eva—certainly; eñyasi—you will come; satyam—truly; te—to

you; pratijäne—I promise; priyaù—dear; asi—you are; me—to Me.

TRANSLATION

Always think of Me, become My devotee, worship Me and offer your

homage unto Me. Thus you will come to Me without fail. I promise you this

because you are My very dear friend.

PURPORT

The most confidential part of knowledge is that one should become a pure

devotee of Kåñëa and always think of Him and act for Him. One should not

become an official meditator. Life should be so molded that one will always

have the chance to think of Kåñëa. One should always act in such a way that

all his daily activities are in connection with Kåñëa. He should arrange his life

in such a way that throughout the twenty-four hours he cannot but think of

Kåñëa. And the Lord’s promise is that anyone who is in such pure Kåñëa

consciousness will certainly return to the abode of Kåñëa, where he will be

engaged in the association of Kåñëa face to face. This most confidential part of

knowledge is spoken to Arjuna because he is the dear friend of Kåñëa.

Everyone who follows the path of Arjuna can become a dear friend to Kåñëa

and obtain the same perfection as Arjuna.

These words stress that one should concentrate his mind upon Kåñëa—the

very form with two hands carrying a flute, the bluish boy with a beautiful face

and peacock feathers in His hair. There are descriptions of Kåñëa found in the

Brahma-saàhitä and other literatures. One should fix his mind on this original

form of Godhead, Kåñëa. One should not even divert his attention to other

forms of the Lord. The Lord has multiforms as Viñëu, Näräyaëa, Räma,

Varäha, etc., but a devotee should concentrate his mind on the form that was

present before Arjuna. Concentration of the mind on the form of Kåñëa

constitutes the most confidential part of knowledge, and this is disclosed to

Arjuna because Arjuna is the most dear friend of Kåñëa’s.

TEXT 66

SavRDaMaaRNPairTYaJYa MaaMaek&- Xar<a& v]Ja )

Ah& Tva& SavRPaaPae>Yaae Maae+aiYaZYaaiMa Maa éuc" )) 66 ))

sarva-dharmän parityajya

mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo

mokñayiñyämi mä çucaù

SYNONYMS

sarva-dharmän—all varieties of religion; parityajya—abandoning; mäm—unto

Me; ekam—only; çaraëam—for surrender; vraja—go; aham—I; tväm—you;

sarva—all; päpebhyaù—from sinful reactions; mokñayiñyämi—will deliver;

mä—do not; çucaù—worry.

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver

you from all sinful reactions. Do not fear.

PURPORT

The Lord has described various kinds of knowledge and processes of

religion—knowledge of the Supreme Brahman, knowledge of the Supersoul,

knowledge of the different types of orders and statuses of social life, knowledge

of the renounced order of life, knowledge of nonattachment, sense and mind

control, meditation, etc. He has described in so many ways different types of

religion. Now, in summarizing Bhagavad-gétä, the Lord says that Arjuna should

give up all the processes that have been explained to him; he should simply

surrender to Kåñëa. That surrender will save him from all kinds of sinful

reactions, for the Lord personally promises to protect him.

In the Seventh Chapter it was said that only one who has become free from

all sinful reactions can take to the worship of Lord Kåñëa. Thus one may think

that unless he is free from all sinful reactions he cannot take to the

surrendering process. To such doubts it is here said that even if one is not free

from all sinful reactions, simply by the process of surrendering to Çré Kåñëa he

is automatically freed. There is no need of strenuous effort to free oneself from

sinful reactions. One should unhesitatingly accept Kåñëa as the supreme savior

of all living entities. With faith and love, one should surrender unto Him.

The process of surrender to Kåñëa is described in the

Hari-bhakti-viläsa

(11.676):

änukülyasya saìkalpaù

prätikülyasya varjanam

rakñiñyatéti viçväso

goptåtve varanaà tathä

ätma-nikñepa-kärpaëye

ñaò-vidhä çaraëägatiù

According to the devotional process, one should simply accept such

religious principles that will lead ultimately to the devotional service of the

Lord. One may perform a particular occupational duty according to his

position in the social order, but if by executing his duty one does not come to

the point of Kåñëa consciousness, all his activities are in vain. Anything that

does not lead to the perfectional stage of Kåñëa consciousness should be

avoided. One should be confident that in all circumstances Kåñëa will protect

him from all difficulties. There is no need of thinking how one should keep the

body and soul together. Kåñëa will see to that. One should always think himself

helpless and should consider Kåñëa the only basis for his progress in life. As

soon as one seriously engages himself in devotional service to the Lord in full

Kåñëa consciousness, at once he becomes freed from all contamination of

material nature. There are different processes of religion and purificatory

processes by cultivation of knowledge, meditation in the mystic yoga system,

etc., but one who surrenders unto Kåñëa does not have to execute so many

methods. That simple surrender unto Kåñëa will save him from unnecessarily

wasting time. One can thus make all progress at once and be freed from all

sinful reactions.

One should be attracted by the beautiful vision of Kåñëa. His name is Kåñëa

because He is all-attractive. One who becomes attracted by the beautiful,

all-powerful, omnipotent vision of Kåñëa is fortunate. There are different

kinds of transcendentalists—some of them are attached to the impersonal

Brahman vision, some of them are attracted by the Supersoul feature, etc., but

one who is attracted to the personal feature of the Supreme Personality of

Godhead, and, above all, one who is attracted by the Supreme Personality of

Godhead as Kåñëa Himself, is the most perfect transcendentalist. In other

words, devotional service to Kåñëa, in full consciousness, is the most

confidential part of knowledge, and this is the essence of the whole

Bhagavad-gétä. Karma-yogés, empiric philosophers, mystics and devotees are all

called transcendentalists, but one who is a pure devotee is the best of all. The

particular words used here, mä çucaù, “Don’t fear, don’t hesitate, don’t worry,”

are very significant. One may be perplexed as to how one can give up all kinds

of religious forms and simply surrender unto Kåñëa, but such worry is useless.

TEXT 67

wd& Tae NaaTaPaSk-aYa Naa>a¢-aYa k-dacNa )

Na caéué[Uzve vaCYa& Na c Maa& Yaae_>YaSaUYaiTa )) 67 ))

idaà te nätapaskäya

näbhaktäya kadäcana

na cäçuçrüñave väcyaà

na ca mäà yo ’bhyasüyati

SYNONYMS

idam—this; te—by you; na—never; atapaskäya—to one who is not austere;

na—never; abhaktäya—to one who is not a devotee; kadäcana—at any time;

na—never; ca—also; açuçrüñave—to one who is not engaged in devotional

service; väcyam—to be spoken; na—never; ca—also; mäm—toward Me;

yaù—anyone who; abhyasüyati—is envious.

TRANSLATION

This confidential knowledge may never be explained to those who are not

austere, or devoted, or engaged in devotional service, nor to one who is envious

of Me.

PURPORT

Persons who have not undergone the austerities of the religious process,

who have never attempted devotional service in Kåñëa consciousness, who

have not tended a pure devotee, and especially those who are conscious of

Kåñëa only as a historical personality or who are envious of the greatness of

Kåñëa should not be told this most confidential part of knowledge. It is,

however, sometimes found that even demoniac persons who are envious of

Kåñëa, worshiping Kåñëa in a different way, take to the profession of

explaining Bhagavad-gétä in a different way to make business, but anyone who

desires actually to understand Kåñëa must avoid such commentaries on

Bhagavad-gétä. Actually the purpose of Bhagavad-gétä is not understandable to

those who are sensuous. Even if one is not sensuous but is strictly following the

disciplines enjoined in the Vedic scripture, if he is not a devotee he also

cannot understand Kåñëa. And even when one poses himself as a devotee of

Kåñëa but is not engaged in Kåñëa conscious activities, he also cannot

understand Kåñëa. There are many persons who envy Kåñëa because He has

explained in Bhagavad-gétä that He is the Supreme and that nothing is above

Him or equal to Him. There are many persons who are envious of Kåñëa. Such

persons should not be told of Bhagavad-gétä, for they cannot understand.

There is no possibility of faithless persons’ understanding Bhagavad-gétä and

Kåñëa. Without understanding Kåñëa from the authority of a pure devotee,

one should not try to comment upon Bhagavad-gétä.

TEXT 68

Ya wd& ParMa& Gauù& MaÙ¢e-Zvi>aDaaSYaiTa )

>ai¢&- MaiYa Para& k*-Tva MaaMaevEZYaTYaSa&XaYa" )) 68 ))

ya idaà paramaà guhyaà

mad-bhakteñv abhidhäsyati

bhaktià mayi paräà kåtvä

mäm evaiñyaty asaàçayaù

SYNONYMS

yaù—anyone who; idam—this; paramam—most; guhyam—confidential secret;

mat—of Mine; bhakteñu—amongst devotees; abhidhäsyati—explains;

bhaktim—devotional service; mayi—unto Me; paräm—transcendental;

kåtvä—doing; mäm—unto Me; eva—certainly; eñyati—comes;

asaàçayaù—without doubt.

TRANSLATION

For one who explains this supreme secret to the devotees, pure devotional

service is guaranteed, and at the end he will come back to Me.

PURPORT

Generally it is advised that Bhagavad-gétä be discussed amongst the

devotees only, for those who are not devotees will understand neither Kåñëa

nor Bhagavad-gétä. Those who do not accept Kåñëa as He is and Bhagavad-gétä

as it is should not try to explain Bhagavad-gétä whimsically and become

offenders. Bhagavad-gétä should be explained to persons who are ready to

accept Kåñëa as the Supreme Personality of Godhead. It is a subject matter for

the devotees only and not for philosophical speculators. Anyone, however,

who tries sincerely to present Bhagavad-gétä as it is will advance in devotional

activities and reach the pure devotional state of life. As a result of such pure

devotion, he is sure to go back home, back to Godhead.

TEXT 69

Na c TaSMaaNMaNauZYaezu k-iêNMae iPa[Yak*-taMa" )

>aivTaa Na c Mae TaSMaadNYa" iPa[YaTarae >auiv )) 69 ))

na ca tasmän manuñyeñu

kaçcin me priya-kåttamaù

bhavitä na ca me tasmäd

anyaù priyataro bhuvi

SYNONYMS

na—never; ca—and; tasmät—than him; manuñyeñu—among men;

kaçcit—anyone; me—to Me; priya-kåt-tamaù—more dear; bhavitä—will

become; na—nor; ca—and; me—to Me; tasmät—than him; anyaù—another;

priya-taraù—dearer; bhuvi—in this world.

TRANSLATION

There is no servant in this world more dear to Me than he, nor will there

ever be one more dear.

TEXT 70

ADYaeZYaTae c Ya wMa& DaMYa| Sa&vadMaavYaae" )

jaNaYajeNa TaeNaahiMaí" SYaaiMaiTa Mae MaiTa" )) 70 ))

adhyeñyate ca ya imaà

dharmyaà saàvädam ävayoù

jïäna-yajïena tenäham

iñöaù syäm iti me matiù

SYNONYMS

adhyeñyate—will study; ca—also; yaù—he who; imam—this;

dharmyam—sacred; saàvädam—conversation; ävayoù—of ours; jïäna—of

knowledge; yajïena—by the sacrifice; tena—by him; aham—I;

iñöaù—worshiped; syäm—shall be; iti—thus; me—My; matiù—opinion.

TRANSLATION

And I declare that he who studies this sacred conversation of ours worships

Me by his intelligence.

TEXT 71

é[ÖavaNaNaSaUYaê é*<auYaadiPa Yaae Nar" )

Saae_iPa Mau¢-" éu>aamçaek-aNPa[aPanuYaaTPau<Yak-MaR<aaMa( )) 71 ))

çraddhävän anasüyaç ca

çåëuyäd api yo naraù

so ’pi muktaù çubhäl lokän

präpnuyät puëya-karmaëäm

SYNONYMS

çraddhä-vän—faithful; anasüyaù—not envious; ca—and; çåëuyät—does hear;

api—certainly; yaù—who; naraù—a man; saù—he; api—also; muktaù—being

liberated; çubhän—the auspicious; lokän—planets; präpnuyät—he attains;

puëya-karmaëäm—of the pious.

TRANSLATION

And one who listens with faith and without envy becomes free from sinful

reactions and attains to the auspicious planets where the pious dwell.

PURPORT

In the sixty-seventh verse of this chapter, the Lord explicitly forbade the

Gétä’s being spoken to those who are envious of the Lord. In other words,

Bhagavad-gétä is for the devotees only. But it so happens that sometimes a

devotee of the Lord will hold open class, and in that class not all the students

are expected to be devotees. Why do such persons hold open class? It is

explained here that although not everyone is a devotee, still there are many

men who are not envious of Kåñëa. They have faith in Him as the Supreme

Personality of Godhead. If such persons hear from a bona fide devotee about

the Lord, the result is that they become at once free from all sinful reactions

and after that attain to the planetary system where all righteous persons are

situated. Therefore simply by hearing Bhagavad-gétä, even a person who does

not try to be a pure devotee attains the result of righteous activities. Thus a

pure devotee of the Lord gives everyone a chance to become free from all

sinful reactions and to become a devotee of the Lord.

Generally those who are free from sinful reactions, those who are righteous,

very easily take to Kåñëa consciousness. The word puëya-karmaëäm is very

significant here. This refers to the performance of great sacrifices, like the

açvamedha-yajïa, mentioned in the Vedic literature. Those who are righteous

in performing devotional service but who are not pure can attain the planetary

system of the polestar, or Dhruvaloka, where Dhruva Mahäräja is presiding. He

is a great devotee of the Lord, and he has a special planet, which is called the

polestar.

TEXT 72

k-iÀdeTaC^]uTa& PaaQaR TvYaEk-aGa]e<a ceTaSaa )

k-iÀdjaNaSaMMaaeh" Pa[<aíSTae DaNaÅYa )) 72 ))

kaccid etac chrutaà pärtha

tvayaikägreëa cetasä

kaccid ajïäna-sammohaù

praëañöas te dhanaïjaya

SYNONYMS

kaccit—whether; etat—this; çrutam—heard; pärtha—O son of Påthä;

tvayä—by you; eka-agreëa—with full attention; cetasä—by the mind;

kaccit—whether; ajïäna—of ignorance; sammohaù—the illusion;

praëañöaù—dispelled; te—of you; dhanaïjaya—O conqueror of wealth

(Arjuna).

TRANSLATION

O son of Påthä, O conqueror of wealth, have you heard this with an

attentive mind? And are your ignorance and illusions now dispelled?

PURPORT

The Lord was acting as the spiritual master of Arjuna. Therefore it was His

duty to inquire from Arjuna whether he understood the whole Bhagavad-gétä

in its proper perspective. If not, the Lord was ready to re-explain any point, or

the whole Bhagavad-gétä if so required. Actually, anyone who hears

Bhagavad-gétä from a bona fide spiritual master like Kåñëa or His

representative will find that all his ignorance is dispelled. Bhagavad-gétä is not

an ordinary book written by a poet or fiction writer; it is spoken by the

Supreme Personality of Godhead. Any person fortunate enough to hear these

teachings from Kåñëa or from His bona fide spiritual representative is sure to

become a liberated person and get out of the darkness of ignorance.

TEXT 73

AJauRNa ovac )

Naíae Maaeh" SMa*iTalR/BDaa TvTPa[SaadaNMaYaaCYauTa )

iSQaTaae_iSMa GaTaSaNdeh" k-irZYae vcNa& Tav )) 73 ))

arjuna uväca

nañöo mohaù småtir labdhä

tvat-prasädän mayäcyuta

sthito ’smi gata-sandehaù

kariñye vacanaà tava

SYNONYMS

arjunaù uväca—Arjuna said; nañöaù—dispelled; mohaù—illusion;

småtiù—memory; labdhä—regained; tvat-prasädät—by Your mercy; mayä—by

me; acyuta—O infallible Kåñëa; sthitaù—situated; asmi—I am; gata—removed;

sandehaù—all doubts; kariñye—I shall execute; vacanam—order; tava—Your.

TRANSLATION

Arjuna said: My dear Kåñëa, O infallible one, my illusion is now gone. I

have regained my memory by Your mercy. I am now firm and free from doubt

and am prepared to act according to Your instructions.

PURPORT

The constitutional position of a living entity, represented by Arjuna, is that

he has to act according to the order of the Supreme Lord. He is meant for

self-discipline. Çré Caitanya Mahäprabhu says that the actual position of the

living entity is that of eternal servant of the Supreme Lord. Forgetting this

principle, the living entity becomes conditioned by material nature, but in

serving the Supreme Lord he becomes the liberated servant of God. The living

entity’s constitutional position is to be a servitor; he has to serve either the

illusory mäyä or the Supreme Lord. If he serves the Supreme Lord he is in his

normal condition, but if he prefers to serve the illusory, external energy, then

certainly he will be in bondage. In illusion the living entity is serving in this

material world. He is bound by his lust and desires, yet he thinks of himself as

the master of the world. This is called illusion. When a person is liberated, his

illusion is over, and he voluntarily surrenders unto the Supreme to act

according to His desires. The last illusion, the last snare of mäyä to trap the

living entity, is the proposition that he is God. The living entity thinks that he

is no longer a conditioned soul, but God. He is so unintelligent that he does

not think that if he were God, then how could he be in doubt? That he does

not consider. So that is the last snare of illusion. Actually to become free from

the illusory energy is to understand Kåñëa, the Supreme Personality of

Godhead, and agree to act according to His order.

The word moha is very important in this verse. Moha refers to that which is

opposed to knowledge. Actually real knowledge is the understanding that

every living being is eternally a servitor of the Lord, but instead of thinking

oneself in that position, the living entity thinks that he is not a servant, that

he is the master of this material world, for he wants to lord it over the material

nature. That is his illusion. This illusion can be overcome by the mercy of the

Lord or by the mercy of a pure devotee. When that illusion is over, one agrees

to act in Kåñëa consciousness.

Kåñëa consciousness is acting according to Kåñëa’s order. A conditioned

soul, illusioned by the external energy of matter, does not know that the

Supreme Lord is the master who is full of knowledge and who is the proprietor

of everything. Whatever He desires He can bestow upon His devotees; He is

the friend of everyone, and He is especially inclined to His devotee. He is the

controller of this material nature and of all living entities. He is also the

controller of inexhaustible time, and He is full of all opulences and all

potencies. The Supreme Personality of Godhead can even give Himself to the

devotee. One who does not know Him is under the spell of illusion; he does

not become a devotee, but a servitor of mäyä. Arjuna, however, after hearing

Bhagavad-gétä from the Supreme Personality of Godhead, became free from all

illusion. He could understand that Kåñëa was not only his friend but the

Supreme Personality of Godhead. And he understood Kåñëa factually. So to

study Bhagavad-gétä is to understand Kåñëa factually. When a person is in full

knowledge, he naturally surrenders to Kåñëa. When Arjuna understood that it

was Kåñëa’s plan to reduce the unnecessary increase of population, he agreed

to fight according to Kåñëa’s desire. He again took up his weapons—his arrows

and bow—to fight under the order of the Supreme Personality of Godhead.

TEXT 74

SaÅYa ovac )

wTYah& vaSaudevSYa PaaQaRSYa c MahaTMaNa" )

Sa&vadiMaMaMaé[aEzMad(>auTa& raeMahzR<aMa( )) 74 ))

saïjaya uväca

ity ahaà väsudevasya

pärthasya ca mahätmanaù

saàvädam imam açrauñam

adbhutaà roma-harñaëam

SYNONYMS

saïjayaù uväca—Saïjaya said; iti—thus; aham—I; väsudevasya—of Kåñëa;

pärthasya—and Arjuna; ca—also; mahä-ätmanaù—of the great soul;

saàvädam—discussion; imam—this; açrauñam—have heard;

adbhutam—wonderful; roma-harñaëam—making the hair stand on end.

TRANSLATION

Saïjaya said: Thus have I heard the conversation of two great souls, Kåñëa

and Arjuna. And so wonderful is that message that my hair is standing on end.

PURPORT

In the beginning of Bhagavad-gétä, Dhåtaräñöra inquired from his secretary

Saïjaya, “What happened on the Battlefield of Kurukñetra?” The entire study

was related to the heart of Saïjaya by the grace of his spiritual master, Vyäsa.

He thus explained the theme of the battlefield. The conversation was

wonderful because such an important conversation between two great souls

had never taken place before and would not take place again. It was wonderful

because the Supreme Personality of Godhead was speaking about Himself and

His energies to the living entity, Arjuna, a great devotee of the Lord. If we

follow in the footsteps of Arjuna to understand Kåñëa, then our life will be

happy and successful. Saïjaya realized this, and as he began to understand it,

he related the conversation to Dhåtaräñöra. Now it is concluded that wherever

there is Kåñëa and Arjuna, there is victory.

TEXT 75

VYaaSaPa[SaadaC^]uTavaNaeTad(GauùMah& ParMa( )

YaaeGa& YaaeGaeìraTk*-Z<aaTSaa+aaTk-QaYaTa" SvYaMa( )) 75 ))

vyäsa-prasädäc chrutavän

etad guhyam ahaà param

yogaà yogeçvarät kåñëät

säkñät kathayataù svayam

SYNONYMS

vyäsa-prasädät—by the mercy of Vyäsadeva; çrutavän—have heard; etat—this;

guhyam—confidential; aham—I; param—the supreme; yogam—mysticism;

yoga-éçvarät—from the master of all mysticism; kåñëät—from Kåñëa;

säkñät—directly; kathayataù—speaking; svayam—personally.

TRANSLATION

By the mercy of Vyäsa, I have heard these most confidential talks directly

from the master of all mysticism, Kåñëa, who was speaking personally to

Arjuna.

PURPORT

Vyäsa was the spiritual master of Saïjaya, and Saïjaya admits that it was by

Vyäsa’s mercy that he could understand the Supreme Personality of Godhead.

This means that one has to understand Kåñëa not directly but through the

medium of the spiritual master. The spiritual master is the transparent

medium, although it is true that the experience is still direct. This is the

mystery of the disciplic succession. When the spiritual master is bona fide,

then one can hear Bhagavad-gétä directly, as Arjuna heard it. There are many

mystics and yogés all over the world, but Kåñëa is the master of all yoga systems.

Kåñëa’s instruction is explicitly stated in Bhagavad-gétä—surrender unto

Kåñëa. One who does so is the topmost yogé. This is confirmed in the last verse

of the Sixth Chapter. Yoginäm api sarveñäm.

Närada is the direct disciple of Kåñëa and the spiritual master of Vyäsa.

Therefore Vyäsa is as bona fide as Arjuna because he comes in the disciplic

succession, and Saïjaya is the direct disciple of Vyäsa. Therefore by the grace

of Vyäsa, Saïjaya’s senses were purified, and he could see and hear Kåñëa

directly. One who directly hears Kåñëa can understand this confidential

knowledge. If one does not come to the disciplic succession, he cannot hear

Kåñëa; therefore his knowledge is always imperfect, at least as far as

understanding Bhagavad-gétä is concerned.

In Bhagavad-gétä, all the yoga systems—karma-yoga, jïäna-yoga and

bhakti-yoga—are explained. Kåñëa is the master of all such mysticism. It is to

be understood, however, that as Arjuna was fortunate enough to understand

Kåñëa directly, so, by the grace of Vyäsa, Saïjaya was also able to hear Kåñëa

directly. Actually there is no difference between hearing directly from Kåñëa

and hearing directly from Kåñëa via a bona fide spiritual master like Vyäsa.

The spiritual master is the representative of Vyäsadeva also. Therefore,

according to the Vedic system, on the birthday of the spiritual master the

disciples conduct the ceremony called Vyäsa-püjä.

TEXT 76

raJaNSa&SMa*TYa Sa&SMa*TYa Sa&vadiMaMaMad(>auTaMa( )

ke-XavaJauRNaYaae" Pau<Ya& ôZYaaiMa c MauhuMauRhu" )) 76 ))

räjan saàsmåtya saàsmåtya

saàvädam imam adbhutam

keçavärjunayoù puëyaà

håñyämi ca muhur muhuù

SYNONYMS

räjan—O King; saàsmåtya—remembering; saàsmåtya—remembering;

saàvädam—message; imam—this; adbhutam—wonderful; keçava—of Lord

Kåñëa; arjunayoù—and Arjuna; puëyam—pious; håñyämi—I am taking

pleasure; ca—also; muhuù muhuù—repeatedly.

TRANSLATION

O King, as I repeatedly recall this wondrous and holy dialogue between

Kåñëa and Arjuna, I take pleasure, being thrilled at every moment.

PURPORT

The understanding of Bhagavad-gétä is so transcendental that anyone who

becomes conversant with the topics of Arjuna and Kåñëa becomes righteous

and he cannot forget such talks. This is the transcendental position of spiritual

life. In other words, one who hears the Gétä from the right source, directly

from Kåñëa, attains full Kåñëa consciousness. The result of Kåñëa

consciousness is that one becomes increasingly enlightened, and he enjoys life

with a thrill, not only for some time, but at every moment.

TEXT 77

TaÀ Sa&SMa*TYa Sa&SMa*TYa æPaMaTYad(>auTa& hre" )

ivSMaYaae Mae MahaNraJaNôZYaaiMa c PauNa" PauNa" )) 77 ))

tac ca saàsmåtya saàsmåtya

rüpam aty-adbhutaà hareù

vismayo me mahän räjan

håñyämi ca punaù punaù

SYNONYMS

tat—that; ca—also; saàsmåtya—remembering; saàsmåtya—remembering;

rüpam—form; ati—greatly; adbhutam—wonderful; hareù—of Lord Kåñëa;

vismayaù—wonder; me—my; mahän—great; räjan—O King; håñyämi—I am

enjoying; ca—also; punaù punaù—repeatedly.

TRANSLATION

O King, as I remember the wonderful form of Lord Kåñëa, I am struck with

wonder more and more, and I rejoice again and again.

PURPORT

It appears that Saïjaya also, by the grace of Vyäsa, could see the universal

form Kåñëa exhibited to Arjuna. It is, of course, said that Lord Kåñëa had

never exhibited such a form before. It was exhibited to Arjuna only, yet some

great devotees could also see the universal form of Kåñëa when it was shown to

Arjuna, and Vyäsa was one of them. He is one of the great devotees of the

Lord, and he is considered to be a powerful incarnation of Kåñëa. Vyäsa

disclosed this to his disciple Saïjaya, who remembered that wonderful form of

Kåñëa exhibited to Arjuna and enjoyed it repeatedly.

TEXT 78

a}a YaaeGaeìr" k*-Z<aae Ya}a PaaQaaeR DaNauDaRr" )

Ta}a é[qivRJaYaae >aUiTaDa]uRva NaqiTaMaRiTaMaRMa )) 78 ))

yatra yogeçvaraù kåñëo

yatra pärtho dhanur-dharaù

tatra çrér vijayo bhütir

dhruvä nétir matir mama

SYNONYMS

yatra—where; yoga-éçvaraù—the master of mysticism; kåñëaù—Lord Kåñëa;

yatra—where; pärthaù—the son of Påthä; dhanuù-dharaù—the carrier of the

bow and arrow; tatra—there; çréù—opulence; vijayaù—victory;

bhütiù—exceptional power; dhruvä—certain; nétiù—morality; matiù

mama—my opinion.

TRANSLATION

Wherever there is Kåñëa, the master of all mystics, and wherever there is

Arjuna, the supreme archer, there will also certainly be opulence, victory,

extraordinary power, and morality. That is my opinion.

PURPORT

The Bhagavad-gétä began with an inquiry of Dhåtaräñöra’s. He was hopeful

of the victory of his sons, assisted by great warriors like Bhéñma, Droëa and

Karëa. He was hopeful that the victory would be on his side. But after

describing the scene on the battlefield, Saïjaya told the King, “You are

thinking of victory, but my opinion is that where Kåñëa and Arjuna are

present, there will be all good fortune.” He directly confirmed that Dhåtaräñöra

could not expect victory for his side. Victory was certain for the side of Arjuna

because Kåñëa was there. Kåñëa’s acceptance of the post of charioteer for

Arjuna was an exhibition of another opulence. Kåñëa is full of all opulences,

and renunciation is one of them. There are many instances of such

renunciation, for Kåñëa is also the master of renunciation.

The fight was actually between Duryodhana and Yudhiñöhira. Arjuna was

fighting on behalf of his elder brother, Yudhiñöhira. Because Kåñëa and Arjuna

were on the side of Yudhiñöhira, Yudhiñöhira’s victory was certain. The battle

was to decide who would rule the world, and Saïjaya predicted that the power

would be transferred to Yudhiñöhira. It is also predicted here that Yudhiñöhira,

after gaining victory in this battle, would flourish more and more because not

only was he righteous and pious but he was also a strict moralist. He never

spoke a lie during his life.

There are many less intelligent persons who take Bhagavad-gétä to be a

discussion of topics between two friends on a battlefield. But such a book

cannot be scripture. Some may protest that Kåñëa incited Arjuna to fight,

which is immoral, but the reality of the situation is clearly stated:

Bhagavad-gétä is the supreme instruction in morality. The supreme instruction

of morality is stated in the Ninth Chapter, in the thirty-fourth verse:

man-manä bhava mad-bhaktaù. One must become a devotee of Kåñëa, and the

essence of all religion is to surrender unto Kåñëa (sarva-dharmän parityajya

mäm ekaà çaraëaà vraja). The instructions of Bhagavad-gétä constitute the

supreme process of religion and of morality. All other processes may be

purifying and may lead to this process, but the last instruction of the Gétä is

the last word in all morality and religion: surrender unto Kåñëa. This is the

verdict of the Eighteenth Chapter.

From Bhagavad-gétä we can understand that to realize oneself by

philosophical speculation and by meditation is one process, but to fully

surrender unto Kåñëa is the highest perfection. This is the essence of the

teachings of Bhagavad-gétä. The path of regulative principles according to the

orders of social life and according to the different courses of religion may be a

confidential path of knowledge. But although the rituals of religion are

confidential, meditation and cultivation of knowledge are still more

confidential. And surrender unto Kåñëa in devotional service in full Kåñëa

consciousness is the most confidential instruction. That is the essence of the

Eighteenth Chapter.

Another feature of Bhagavad-gétä is that the actual truth is the Supreme

Personality of Godhead, Kåñëa. The Absolute Truth is realized in three

features—impersonal Brahman, localized Paramätmä, and ultimately the

Supreme Personality of Godhead, Kåñëa. Perfect knowledge of the Absolute

Truth means perfect knowledge of Kåñëa. If one understands Kåñëa, then all

the departments of knowledge are part and parcel of that understanding.

Kåñëa is transcendental, for He is always situated in His eternal internal

potency. The living entities are manifested of His energy and are divided into

two classes, eternally conditioned and eternally liberated. Such living entities

are innumerable, and they are considered fundamental parts of Kåñëa.

Material energy is manifested into twenty-four divisions. The creation is

effected by eternal time, and it is created and dissolved by external energy.

This manifestation of the cosmic world repeatedly becomes visible and

invisible.

In Bhagavad-gétä five principal subject matters have been discussed: the

Supreme Personality of Godhead, material nature, the living entities, eternal

time and all kinds of activities. All is dependent on the Supreme Personality of

Godhead, Kåñëa. All conceptions of the Absolute Truth—impersonal

Brahman, localized Paramätmä and any other transcendental

conception—exist within the category of understanding the Supreme

Personality of Godhead. Although superficially the Supreme Personality of

Godhead, the living entity, material nature and time appear to be different,

nothing is different from the Supreme. But the Supreme is always different

from everything. Lord Caitanya’s philosophy is that of “inconceivable oneness

and difference.” This system of philosophy constitutes perfect knowledge of

the Absolute Truth.

The living entity in his original position is pure spirit. He is just like an

atomic particle of the Supreme Spirit. Thus Lord Kåñëa may be compared to

the sun, and the living entities to sunshine. Because the living entities are the

marginal energy of Kåñëa, they have a tendency to be in contact either with

the material energy or with the spiritual energy. In other words, the living

entity is situated between the two energies of the Lord, and because he belongs

to the superior energy of the Lord, he has a particle of independence. By

proper use of that independence he comes under the direct order of Kåñëa.

Thus he attains his normal condition in the pleasure-giving potency.

Thus end the Bhaktivedanta Purports to the Eighteenth Chapter of the Çrémad

Bhagavad-gétä in the matter of its Conclusion—the Perfection of Renunciation.

Bhagavad-gita As It Is, translated with purports by

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada,

is available from the publishers via Krishna.com in various formats,

including deluxe print edition with color paintings, audio book on

CD, and interactive DVD edition.

We carry all of the books translated by His Divine Grace, including

Srimad-Bhagavatam, Caitanya-Caritamrita,

Krsna - The Supreme Personality of Godhead, Nectar of Devotion,

Nectar of Instruction, Sri Isopanisad, Teachings of Lord Chaitanya,

and more.

Website: http://www.krishna.com

E-mail: store@krishna.com

Phone: 1-386-462-1241

Toll-free in USA: 1-800-800-3284

By mail:

Krishna.com

P.O. Box 430

Alachua, FL 32616

USA

ASIA

INDIA

Agartala, Tripura

—

Assam-Agartala Rd., Banamalipur, 799 001/ Tel. (0381) 22327053/

Fax: (0381) 2384780/ E-mail: premadatadas@rediffmail.com

Ahmedabad, Gujarat —

Satellite Rd., Gandhinagar Highway Crossing, 380 054/

Tel. (079) 2686-1945, 1645, or -2350/ E-mail: jasomatinandan.acbsp@pamho.net

Allahabad, UP —

Hare Krishna Dham, 161 Kashi Raj Nagar, Baluaghat 211 003/

Tel. (0532) 415294

Amritsar, Punjab —

Chowk Moni Bazar, Laxmansar, 143 001/ Tel. (0183) 2540177

Bangalore, Karnataka —

Hare Krishna Hill, Chord Rd., 560 010/ Tel. (080) 23471956 or

23578346/ Fax: (080) 23578625/ E-mail: manjunath36@iskconbangalore.org

Bangalore, Karnataka —

ISKCON Sri Jagannath Mandir, No.5 Sripuram, 1st cross,

Sheshadripuram, Bangalore 560 020/ Tel. (080) 353-6867 or 226-2024 or 353-0102

Baroda, Gujarat —

Hare Krishna Land, Gotri Rd., 390 021/ Tel. (0265) 231-0630 or 233-1012/

E-mail: iskcon.baroda@pamho.net

Belgaum, Karnataka —

Shukravar Peth, Tilak Wadi, 590 006/ Tel. (0831) 243-6267

or 240-0108/ E-mail: devamrita.rns@pamho.net

◆

Bhubaneswar, Orissa —

N.H. No. 5, IRC Village, 751 015/ Tel. (0674) 2553517, 2553475,

or 2554283/ E-mail: gm.iskconbbsr.ggs@pamho.net

Brahmapur, Orissa —

Sri Ram Govinda Mandir, Aska Rd., at Post Ankuspur, Brahmapur,

Dist. Ganjam 761 100/ Tel. (0680) 2485720

Chandigarh, Punjab —

Hare Krishna Dham, Sector 36-B, 160 036/ Tel. (0172) 260-1590

or 260-3232/ E-mail: iskcon.chandigarh@pamho.net

Chennai (Madras), TN —

Hare Krishna Land, Bhaktivedanta Road, Injambakkam, Off ECR

Road, Chennai 600 041/ Tel. (044) 501-9303 or 501-9147/

E-mail: iskconchennai@eth.net

Coimbatore, TN

—

Jagannath Mandir, Hare Krishna Land, Aerodrome P.O., Opp. CIT, 641

014/

Tel. (0422) 2626509 or 2626508/ E-mail: info@iskcon-coimbatore.org

Dwarka, Gujarat —

Bharatiya Bhavan, Devi Bhavan Rd., 361 335/ Tel. (02892) 34606/

Fax: (02892) 34319

Gadei Giri, Orissa —

Post Alabol Via Balikuda, Dist. Jagatsinghpur, 754 108/ (06724) 238112/

E-mail: srigopalccd@yahoo.co.in

Guntur, AP —

Opp. Sivalayam, Peda Kakani 522 509

Guwahati, Assam

—

Ulubari Chariali, South Sarania, 781 007/ Tel. (0361) 254-5963

Hanumkonda, AP —

Neeladri Rd., Kapuwada, 506 011/ Tel. (08712) 77399

Haridaspur, WB —

P.O. Chhaygharia, Bangaon, 24 Parganas, West Bengal 743 704/

Tel. (03215) 57856

Haridwar, Uttaranchal —

Srila Prabhupada Ashram, G. House, Nai Basti, Mahadev Nagar,

Bhimgoda, 249 401/ Tel. (01334) 260818

Hyderabad, AP —

Hare Krishna Land, Nampally Station Rd., 500 001/ Tel. (040) 2474-4969

or 2460-7089/ E-mail: iskcon.hyderabad@pamho.net

Imphal, Manipur —

Hare Krishna Land, Airport Rd., 795 001/ Tel. (0385) 2455245 or 2455247

or 2455693/ E-mail: manimandir@sancharnet.in

Indore, MP —

ISKCON, Nipania, Indore/ Tel. 9300474043/ E-mail:

mahaman.acbsp@pamho.net

Jaipur, Rajasthan —

ISKCON, Giridhari Dauji Temple, ISKCON Rd., Opp. Vijay Path,

Mansarovar, Jaipur 302 020 (mail: 84/230, Sant Namdev Marg, Opp. K.V. No. 5, Mansarovar,

Jaipur 302 020) Tel. (0414) 2782765 or 2781860/ E-mail: jaipur@pamho.net

Jammu, J&K —

Srila Prabhupada Ashram, c/o Shankar Charitable Trust, Shakti Nagar,

Near AG Ofﬁce/ Tel. (0191) 2582306

Katra, J&K —

Srila Prabhupada Ashram, Sri Kalika Mata Mandir, Katra Vaishnodevi, 182 101/

Tel. (01991) 233047

Kolkata (Calcutta), WB —

3C Albert Rd. (behind Minto Park, opp. Birla High School), 700 017/

Tel. (033) 2287-3757, -6075, -8242/ E-mail: spci@giasc101.vsnl.net.in

◆

Kurukshetra, Haryana —

369 Gudri Muhalla, Main Bazaar, 132 118/ Tel. (01744) 234806

Lucknow, UP

—

1 Ashok Nagar, Guru Govind Singh Marg, 226 018/ Tel. (0522) 223556 or

271551

Ludhiana, Punjab —

Sterling Tower, Vrindavan Rd., Civil Lines, 141001/ Tel. (161) 2770600

or (161) 3118897 or 98159-40005/ E-mail: iskcon.ludhiana@pamho.net

Madurai, TN —

37 Maninagaram Main Road, 625 001/ Tel. (0452) 274-6472

Mangalore, Karnataka —

Sri Jagannath Mandir, near Hotel Woodlands, Bunts Hostel Road,

575 003 (mail: P.O. Box 15, Mangalore 575 001)/ Tel. (0824) 2423326 or 2442756/

E-mail: iskconmangalore@yahoo.com

◆

Mayapur, WB —

ISKCON, Shree Mayapur Chandrodaya Mandir, Shree Mayapur Dham,

Dist. Nadia, 741 313/ Tel. (03472) 245239, 245240, or 245233/ Fax: (03472) 245238/

E-mail: mayapur.chandrodaya@pamho.net

Moirang, Manipur —

Nongban Enkhol

Tidim Rd./ Tel. 795133

◆

Mumbai (Bombay), Maharashtra

—

Hare Krishna Land, Juhu 400 049/ Tel. (022) 2620-

6860/

Fax: (022) 2620-5214/ E-mail: info@iskconmumbai.com; guest.house.bombay@pamho.net

◆

Mumbai, Maharashtra —

7 K. M. Munshi Marg, Chowpatty 400 007/ Tel. (022) 23665500/

Fax: (022) 2367-7941/ E-mail: info@radhagopinath.com

Mumbai, Maharashtra —

Shristhi Complex, Mira Rd. (E), opposite Royal College, Dist. Thane,

401 107/ Tel. (022) 28454667 or 28454672/ Fax: (022) 28454981/

E-mail: jagjivan.gkg@pamho.net

Mysore, Karnataka —

#31, 18th Cross, Jayanagar, 570 014/ Tel. (0821) 2500582 or 6567333/

E-mail: mysore.iskcon@gmail.com

Nagpur, Maharashtra —

Bhaktivedanta Marg, Srila Prabhupada Town, near Kalmana Market,

440 008/ Tel. (09370) 164102 or (09823) 014688/ E-mail: rasamandala.lok@pamho.net

Nellore, AP —

ISKCON City, Hare Krishna Rd., 524 004/ Tel. (0861) 2314577 or (092155)

36589/ E-mail: sukadevaswami@gmail.com

◆

New Delhi, UP —

Hare Krishna Hill, Sant Nagar Main Rd., East of Kailash, 110 065/

Tel. (011) 2623-5133, 4, 5, 6, 7/ Fax: (011) 2621-5421/

E-mail: delhi@pamho.net; (Guesthouse) neel.sunder@pamho.net

New Delhi, UP —

41/77, Punjabi Bagh (West), 110 026/ Tel. (011) 25222851 or 25227478/

E-mail: iskcon.punjabi.bagh@pamho.net

Noida, UP

—

UP-A-5, Sector 33, Institutional Land, opp. NTPC Office, Noida/ Tel. (0120)

2506211 or 2506363/ E-mail: vbvdas@hotmail.com

Pandharpur, Maharashtra —

Hare

Krishna Ashram (across Chandrabhaga River), Dist. Sholapur,

413 304/ Tel. (02186) 267241 or 267242/ E-mail: iskconpdpr@rediff.com

Patna, Bihar —

Arya Kumar Rd., Rajendra Nagar, 800 016/ Tel. (0612) 687637 or 685081/

Fax: (0612) 687635/ E-mail: krishna.kripa.jps@pamho.net

Pune, Maharashtra —

4 Tarapoor Rd., Camp, 411 001/ Tel. (020) 2633-2328 or 2636-1855/

E-mail: iyfpune@vsnl.com

Puri, Orissa —

Bhakti Kuti, Swargadwar, 752 001/ Tel. (06752) 231440

Rajahmundry, AP —

Hare Krishna Land, Goutami Ghat, 533 101/ Tel. (0883) 2442277 or

2442288/

E-mail: gopinathdasa@yahoo.com

Raipur, Chhatisgarh —

Hare Krishna Land, Alopi Nagar, Opposite Maharshi Vidyalaya,

Tatibandh, Raipur 492 001/ Tel. (0771) 5037555/ E-mail: iskconraipur@yahoo.com

Ranaghat, WB —

Gourdham, Habibpur, Ranaghat, Dist. Nadia 741 403/Tel. (03473) 281150 or

281226/ E-mail: shyamrup.jps@pamho.net

Salem, TN —

ISKCON, Hare Krishna Land, Rajaram Nagar, Salem 636 007/

Tel. (0427) 2418245/ E-mail: iskcon.salem@pamho.net

Secunderabad, AP —

27 St. John’s Rd., 500 026/ Tel. (040) 780-5232/ Fax: (040) 814021

Silchar, Assam —

Ambikapatti,

Silchar, Dist. Cachar, 788 004/ Tel. (03842) 34615

Siliguri, WB —

ISKCON Road, Gitalpara, 734 406/ Tel. (0353) 426619 or 539046 or 539082/

Fax: (0353) 526130

Solapur, Maharashtra

— C-29/49 Naganaath Laghudyog Society, Near Karnik Nagar, Behind

Yalialinga Math, Solapur 413 006/ Tel. (098) 9012 8619/ E-mail: ekalavyadas@yahoo.com

Srirangam, TN —

103, Amma Mandapam Rd., Srirangam, Trichy 620 006/ Tel. (0431)

2433945/

E-mail: iskcon_srirangam@yahoo.co.in

Surat, Gujarat —

Rander Rd., Jahangirpura, 395 005/ Tel. (0261) 765891, 765516, or 773386/

E-mail: surat@pamho.net

Thiruvananthapuram (Trivandrum), Kerala —

Hospital Rd., Thycaud, 695 014/

Tel. (0471) 2328197/ E-mail: jsdasa@yahoo.co.in

◆

Tirupati, AP —

K.T. Rd., Vinayaka Nagar, 517 507/ Tel. (0877) 2230114 or 2230009/

E-mail: revati.raman.jps@pamho.net (guesthouse: iskcon_ashram@yahoo.co.in)

Udhampur, J&K —

Srila Prabhupada Ashram, Srila Prabhupada Marg, Srila Prabhupada

Nagar, 182 101/

Tel. (01992) 270298/ E-mail: info@iskconudhampur.com

Ujjain, MP —

Hare Krishna Land, Bharatpuri, 456 010/ Tel. (0734) 2535000 or 34205000/ Fax:

(0734) 2536000/ E-mail: iskcon.ujjain@pamho.net

Vallabh Vidyanagar, Gujarat —

Opp. B&B Polytechnic, Mota Bazaar, Ananda, 388 120/

Tel. (02692) 230796 or 233012/ E-mail: samba.jps@pamho.net

Varanasi, UP —

ISKCON, B 27/80 Durgakund Rd., Near Durgakund Police Station,

Varanasi 221 010/ Tel. (0542) 276422 or 222617

Vijayawada, AP —

Venkatapalem Karakatta Rd., Undavalli Village, Tadepalli Mandal,

Vijayawada,

Guntur Dist. 522 501/ Tel. (08645) 272513/ E-mail: mmdasiskconvijayawada@gmail.com

Visakhapatnam —

Hare Krishna land, Sagaranagar 530 045 (mail: ISKCON, D. No. 7-5-108,

Pandurangapuram Beach Rd., 530 003)/ Tel. (0891)2528376/ Email:samba.jps@pamho.net

◆

Vrindavan, UP —

Krishna-Balaram Mandir, Bhaktivedanta Swami Marg, Raman Reti,

Mathura Dist.,

281 124/ Tel. & fax: (0565) 254-0728/ E-mail: iskcon.vrindavan@pamho.net;

(Guesthouse) Tel. (0565) 254-0022; ramamani@sancharnet.in

Warangal, AP —

Mulugu Rd., Ayappa Pidipally, 506 007/ Tel. (08712) 426182

RURAL COMMUNITIES

Ahmedabad District, Gujarat (Hare Krishna Farm)

—

Katwada (contact ISKCON

Ahmedabad)

Assam —

Karnamadhu, Dist. Karimganj

Chamorshi, Maharashtra —

78 Krishnanagar Dham, Dist. Gadhachiroli, 442 603/ Tel. (0218)

623473

Hyderabad, AP (New Naimisaranya Farm) —

P. O. Dabilpur Village, Medchal Tq., R.R.

Dist., 501 401/ Tel. (040) 4742018

Indore, MP (Krishna-Balarama Mandir) —

Hare Krishna Vihar, Nipania Village/ Tel. (731)

572794

Karnataka (Bhaktivedanta Eco-Village)

—

Nagodi P.O., Vollur Valley, Hosanagar Taluq,

Shivmoga District, 577 425 (mail: Garuda Guha, Kollur, D.K. District, 576 220)

Mayapur, WB —

(contact ISKCON Mayapur)

Puri, Orissa —

ISKCON, Bhaktivedanta Ashram, Sipasirubuli, 752 001/ Tel. (06752) 230494

Surat, Gujarat

—

Bhaktivedanta Rajavidyalaya, Krishnalok, Surat-Bardoli Rd. Gangapur,

P. O. Gangadhara, Dist. Surat, 394 310/ Tel. (02622) 63546

Vrindavan, UP —

Vrinda Kund, Nandagaon, Dist. Mathura, U.P.

ADDITIONAL RESTAURANT

Kolkata, WB —

Govinda’s, ISKCON House, 22 Gurusaday Road, 700019/

Tel. (033) 24756922, 24749009

MALAYSIA

Bahau —

156 Taman Sornam, Bahau 72100, Negeri Sembilan/ Tel. +60 (6) 481-4350 or 454-

8982/

E-mail: paramanandakp@yahoo.com

Bukit Mertajam —

4 29 Jalan Sungai Rambai, 14000 Bukit Mertajam/ Tel. +60 (4) 538-1276/

E-mail: arumugam@notes.asemal.com.my

Ipoh —

15-H Jalan Lang, Jalan Padang, Tembak, 30000 Ipoh Perak, Darul Ridzuan/

Tel. +60 (5) 506-1601

Klang —

No. 20, Lorong Besi 4, Off Jl. Teluk Pulai, Selangor D.E., 41100/ Tel. +60 (012)

6342464 or (012) 3179206 or (603) 33712060/ E-mail: ramram991@yahoo.com

Kuala Lumpur —

Lot 9901, Jalan Awan Jawa, Taman Yarl, 58200 Kuala Lumpur/

Tel. +60 (3) 7980-7355/ Fax: +60 (3) 7981-1644/ E-mail: uttama@tm.net.my

Kuching —

Lot 680, Block 250, Lorong Ketitir 3, Batu Kawa, 93250 Kuching, Sarawak/

Tel. +60 (82) 688-708/ E-mail: kripa@tm.net.my

Penang —

43A Jalan Kebun Bunga, 11350 Penang/ Tel. +60 (4) 229-5958/

E-mail: isana_gauranga@hotmail.com

Seremban—

28/7J Taman Desa, Temiang, 70200 Seremban, Negeri Sembilan (mail: 14 RJ

1/1, Taman Rasah Jaya, 70300 Seremban, Negeri Sembilan)/ Tel. +60 (6) 765-1379/

E-mail: ppnada@tm.net.my

Sungei Petani —

Lot 46, Jalan 1/6, Taman Sri Wang, 08000 Sungei Petani/

E-mail: smahsuﬁ@usm.my

Taiping —

24 Lorong Panglima (Cator Ave.), Assam Kumbang, 34000 Taiping, Perak D.R.

(mail: 590 Jalan Wat Siam, Kampung Pinang, 34600 Kamunting, Taiping, Perak)/

Tel. +60 (5) 807-9702 or 808-1475

Teluk Intan —

Jalan Sungai Manik, 36000 Teluk Intan, Perak/ Tel. +63 (032) 83254

OTHER COUNTRIES

Alaminos, Philippines —

4th Floor, Donato's Trading, Fule St., Alaminos, Laguna/

Tel. +63 (2) 049-5672104

Bangkok, Thailand —

15/43 Auangfa Villa, Soi Nuanchan, Sukhapibal Rd., Bungkum,

Bangkok/

Tel. +66 (02) 9445346 or (01) 4455401 or (09) 4452919/

E-mail: swami.bvv.narasimha@pamho.net

Chittagong, Bangladesh —

Caitanya Cultural Society, 23 Nandan Kanan, N.N. Paul Blvd./

Tel. + 88 (031) 610822

Colombo, Sri Lanka —

188 New Chetty St., Colombo 13/ Tel. +94 (011) 2433325/

E-mail: iskcon@slt.lk

Dhaka, Bangladesh —

5 Chandra Mohon Basak St., Banagram,1203/ Tel. +880 (02) 236249/

Fax: (02) 837287/ E-mail: iskcon_bangladesh@yahoo.com

Hong Kong —

6/F Oceanview Court, 27 Chatham Road South (mail: P.O. Box 98919)/

Tel. +852 (2) 739-6818/ Fax: +852 (2) 724-2186/ E-mail: iskcon.hong.kong@pamho.net

Jakarta, Indonesia —

Yayasan Radha-Govinda, P.O. Box 2694, Jakarta Pusat 10001/

Tel. +62 (021) 489-9646/ E-mail: matsyads@bogor.wasantara.net.id

Jessore, Bangladesh —

Nitai Gaur Mandir, Kathakhali Bazaar P. O., Panjia

Jessore, Bangladesh —

Sri Rup-Sanatan Smriti Tirtha Mandir, Ramshara, Magurahat P. O.,

Abhaynagar

Katmandu, Nepal —

Budhanilkantha (mail: GPO Box 3520)/ Tel. +977 (01) 373790 or 373786/

Fax: +977 (01) 372976 (Attn: ISKCON)/ E-mail: iskcon@wlink.com.np

Mandalay, Myanmar —

ISKCON Sri Krishna Temple, Corner of 19th Thukha Street, Nanshe,

Mandalay/ E-mail: sdas108@hotmail.com

Manila, Philippines —

#9105 Banuyo St., San Antonio Village, Makati City/ Tel. & fax: +63

(02) 8901947; Tel. +63 (02) 8963357/ E-mail: iskconmanila@yahoo.com

Myitkyina, Myanmar —

ISKCON Sri Jagannath Temple, Bogyoke Street, Shansu Taung,

Myitkyina, Kachin State/ E-mail: mahanadi@mptmail.net.mm

Osaﬁa, Israel —

P.O. Box 2232, Osaﬁa Village 30090/ Tel. +972 (04) 839-2876

Sylhet, Bangladesh —

Sri Sri Radha-Madhava Mandir, Yugalatila, Kazal Sah Rd.

Tai Pei City, Taiwan —

Ting Zhou Road, Sec. 3, No. 192, 4F, Tai Pei City 100/

Tel. +886 (02) 2365-8641/ E-mail: dayal.nitai.tkg@pamho.net

Tokyo, Japan —

Subaru 1F, 4-19-6 Kamitakada, Nakano-ku, Tokyo 164-0002/

Tel. +81 (03) 5343-9147 or (090) 6544-9284/ Fax: +81 (03) 5343-3812/

E-mail: damodara@krishna.jp

Yogyakarta, Indonesia —

P.O. Box 25, Babarsari YK, DIY

RURAL COMMUNITIES

Bangladesh (Kulaura) —

Rangirkul Bidyashram, Kulaura, Dist. Moulvibazar/

Fax: +880 (08624) 88035

Bangladesh (Sri Pundarika Dhama) —

Mekhla, Hathazari, Dist. Chittagong/ Tel. (031)

610822

Bangladesh (Comilla) —

Jagannathpur, Comilla

Indonesia (Govinda Kunja) —

(contact ISKCON Jakarta)

Philippines —

ISKCON Farm, Fule St., Alaminos Laguna

NORTH AMERICA

CANADA

Calgary, Alberta —

313 Fourth Street N.E., T2E 3S3/ Tel. (403) 265-3302/ Fax: (403) 547-

0795/

E-mail: vamanstones@shaw.ca

Edmonton, Alberta —

9353 35th Ave., T6E 5R5/ Tel. (780) 439-9999/

E-mail: edmonton@harekrishnatemple.com

Montreal, Quebec —

1626 Pie IX Boulevard, H1V 2C5/ Tel. & fax: (514) 521-1301/

E-mail: iskconmontreal@bellnet.ca

◆

Ottawa, Ontario —

212 Somerset St. E., K1N 6V4/ Tel. (613) 565-6544/ Fax: (613) 565-

2575/

E-mail: iskconottawa@sympatico.ca

Regina, Saskatchewan —

1279 Retallack St., S4T 2H8/ Tel. (306) 525-1640

◆

Toronto, Ontario —

243 Avenue Rd., M5R 2J6/ Tel. (416) 922-5415/ Fax: (416) 922-1021/

E-mail: toronto@iskcon.net

◆

Vancouver, B.C. —

5462 S.E. Marine Dr., Burnaby V5J 3G8/ Tel. (604) 433-9728/

Fax: (604) 648-8715/ E-mail: akrura@krishna.com; Govinda’s Bookstore & Cafe/

Tel. (604) 433-7100 or 1-888-433-8722

RURAL COMMUNITY

Ashcroft, B.C. —

Saranagati Dhama (mail: P.O. Box 99, VOK 1A0)/ E-mail:

saranagativillage@hotmail.com

U.S.A.

Atlanta, Georgia —

1287 South Ponce de Leon Ave. N.E., 30306/ Tel. & fax: (404) 377-8680/

E-mail: bala108@earthlink.net

Austin, Texas —

10700 Jonwood Way, 78753/ Tel. (512) 835-2121/ Fax: (512) 835-8479

E-mail: sda@backtohome.com

Baltimore, Maryland —

200 Bloomsbury Ave., Catonsville, 21228/ Tel. (410) 719-1776/ Fax:

(410) 799-0642/ E-mail: info@baltimorekrishna.com

Berkeley, California —

2334 Stuart Street, 94705/ Tel. (510) 649-8619/ Fax: (510) 665-9366/

E-mail: rajan416@yahoo.com

Boise, Idaho —

1615 Martha St., 83706/ Tel. (208) 344-4274/ E-mail:

boise_temple@yahoo.com

Boston, Massachusetts —

72 Commonwealth Ave., 02116/ Tel. (617) 247-8611/

E-mail: radhagopi@juno.com

◆

Chicago, Illinois —

1716 W. Lunt Ave., 60626/ Tel. (773) 973-0900/ Fax: (773) 973-0526/

E-mail: information@iskconchicago.com

Columbus, Ohio —

379 W. Eighth Ave., 43201/ Tel. (614) 421-1661/ Fax: (614) 294-0545/

E-mail: rmanjari@sbcglobal.net

◆

Dallas, Texas —

5430 Gurley Ave., 75223/ Tel. (214) 827-6330/ Fax: (214) 823-7264/

E-mail: txkrishnas@aol.com; restaurant: vegetariantaste@aol.com

◆

Denver, Colorado —

1400 Cherry St., 80220/ Tel. (303) 333-5461/ Fax: (303) 321-9052/

E-mail: naikatma.acbsp@pamho.net

Detroit, Michigan —

383 Lenox Ave., 48215/ Tel. (313) 824-6000/ E-mail:

gaurangi108@hotmail.com

Gainesville, Florida —

214 N.W. 14th St., 32603/ Tel. (352) 336-4183/ Fax: (352) 379-2927/

E-mail: kalakantha.acbsp@pamho.net

Hartford, Connecticut —

1683 Main St., E. Hartford 06108/ Tel. & fax: (860) 289-7252/

E-mail: pyari@sbcglobal.net

◆

Honolulu, Hawaii —

51 Coelho Way, 96817/ Tel. (808) 595-3947/ E-mail:

tejaprakash@gmail.com

Houston, Texas —

1320 W. 34th St., 77018/ Tel. (713) 686-4482/ Fax: (713) 956-9968/

E-mail: management@iskconhouston.org

Kansas City, Missouri —

Rupanuga Vedic College (Men’s Seminary), 5201 The Paseo,

64110/

Tel. (800) 340-5286/ Fax: (816) 361-0509/ E-mail: info@rvc.edu

Laguna Beach, California —

285 Legion St., 92651/ Tel. (949) 494-7029/ E-mail:

pancatattvalagunabeach@earthlink.net

◆

Los Angeles, California —

3764 Watseka Ave., 90034/ Tel. (310) 836-2676/ Fax: (310)

839-2715/ E-mail: shastra.krit@pamho.net

◆

Miami, Florida —

3220 Virginia St., 33133/ Tel. (305) 442-7218/ Fax: (786) 513-0105/

E-mail: devotionalservice@iskcon-miami.org

Nashville, Tennessee —

2802 10th Ave. South, 37204/ Tel. (615) 403-7566/

E-mail: shyamadasi@hotmail.com

New Orleans, Louisiana —

2936 Esplanade Ave., 70119/ Tel. (504) 304-0032 (office) or (504)

638-3244/

E-mail: iskcon.new.orleans@pamho.net

◆

New York, New York —

305 Schermerhorn St., Brooklyn 11217/ Tel. (718) 855-6714/

Fax: (718) 875-6127/ E-mail: ramabhadra@aol.com

New York, New York —

26 Second Avenue, 10003/ Tel. (212) 253-6182/

E-mail: webmaster@krishnanyc.com

Philadelphia, Pennsylvania —

41 West Allens Lane, 19119/ Tel. (215) 247-4600/

Fax: (215) 247-8702/ E-mail: savecows@aol.com

Philadelphia, Pennsylvania —

1408 South St., 19146/ Tel. (215) 985-9335/

E-mail: savecows@aol.com

Phoenix, Arizona

—

100 S. Weber Dr., Chandler 85226/ Tel. (480) 705-4900/ Fax: (480) 705-

4901/

E-mail: svgd108@yahoo.com

Portland, Oregon —

2095 NW Alocleck Dr., Suite, 1107 & 1109, Hillsboro 97124/ Tel. (503)

439-9117/

E-mail: info@iskconportland.com

◆

St. Louis, Missouri —

3926 Lindell Blvd., 63108/ Tel. (314) 535-8085 or 534-1708/

Fax: (314) 535-0672/ E-mail: rpsdas@gmail.com

◆

San Diego, California —

1030 Grand Ave., Paciﬁc Beach 92109/ Tel. (858) 483-2500/

Fax: (858) 483-0941/ E-mail: smsandiego@gmail.com

San Jose, California —

951 S. Bascom Ave., 95128/ Tel. (408) 293-4959/

E-mail: iskconsanjose@yahoo.com

Seattle, Washington —

1420 228th Ave. S.E., Sammamish 98075/ Tel. (425) 391-3293/

Fax: (425) 868-8928/ E-mail: info@iskconseattle.com

◆

Spanish Fork, Utah

— Krishna Temple Project & KHQN Radio, 8628 S. State Rd., 84660/

Tel. (801) 798-3559/ Fax: (810) 798-9121/ E-mail: carudas@earthlink.net

Tallahassee, Florida —

1323 Nylic St., 32304/ Tel. & fax: (850) 224-3803/

E-mail: darudb@hotmail.com

Towaco, New Jersey —

100 Jacksonville Rd. (mail: P.O. Box 109), 07082/ Tel. & fax: (973)

299-0970/

E-mail: newjersey@iskcon.net

◆

Tucson, Arizona —

711 E. Blacklidge Dr., 85719/ Tel. (520) 792-0630/ Fax: (520) 791-

0906/

E-mail: tucphx@cs.com

Washington, D.C. —

10310 Oaklyn Dr., Potomac, Maryland 20854/ Tel. (301) 299-2100/

Fax: (301) 299-5025/ E-mail: ad@pamho.net

RURAL COMMUNITIES

Alachua, Florida (New Raman Reti) —

17306 N.W. 112th Blvd., 32615 (mail: P.O. Box 819,

32616)/

Tel. (386) 462-2017/ Fax: (386) 462-2641/ E-mail: alachuatemple@alltel.net

Carriere, Mississippi (New Talavan) —

31492 Anner Road, 39426/ Tel. (601) 749-9460 or

799- 1354/ Fax: (601) 799-2924/ Fax: (601) 799-2924/ E-mail: talavan@hughes.net

Gurabo, Puerto Rico (New Govardhana Hill) —

Carr. 181, Km. 16.3, Bo. Santa Rita, Gurabo

(mail: HC-01, Box 8440, Gurabo, PR 00778)/ (Ofﬁce) Tel. & fax: (787) 737-4265/

(Temple) Tel. (787) 712-0358/ E-mail: iskcon_pr@hotmail.com

Hillsborough, North Carolina (New Goloka) —

1032 Dimmocks Mill Rd., 27278/ Tel. (919)

732-6492/

E-mail: bkgoswami@earthlink.net

◆

Moundsville, West Virginia (New Vrindaban) —

R.D. No. 1, Box 319, Hare Krishna Ridge,

26041/

Tel. (304) 843-1600; Guest House, (304) 845-5905/ Fax: (304) 854-0023/

E-mail: mail@newvrindaban.com

Mulberry, Tennessee (Murari-sevaka) —

Rt. No. 1, Box 146-A, 37359/ Tel. (931) 759-6888/

-Fax: (615) 759-5785/ E-mail: visnujana@hotmail.com

Port Royal, Pennsylvania (Gita Nagari) —

R.D. No. 1, Box 839, 17082/ Tel. (717) 527-4101/

E-mail: kodwin@yahoo.com

Sandy Ridge, North Carolina (Prabhupada Village) —

1264 Prabhupada Rd., 27046/

Tel. (336) 593-9888

ADDITIONAL RESTAURANTS

Gurabo, Puerto Rico —

Goura's, Calle Andrés Arúz 200, Plaza Nazario, 00778/ Tel. (787)

712-0000

Hato Rey, Puerto Rico —

Tamal Krishna's Veggie Garden, 131 Eleanor Roosevelt, 00918/

Tel. (787) 754-6959/ Fax: (787) 756-7769/ E-mail: tkveggiegarden@aol.com

Philadelphia, Pennsylvania —

Govinda's, 1408 South St., 19146/ Tel. (215) 985-9303/

Fax: (215) 966-1242

Seattle, Washington —

My Sweet Lord, 5521 University Way, 98105/ Tel. (425) 643-4664

EUROPE

UNITED KINGDOM AND IRELAND

Belfast, Northern Ireland —

Brooklands, 140 Upper Dunmurray Lane, BT17 OHE/

Tel. +44 (028) 9062 0530

Birmingham, England —

84 Stanmore Rd., Edgbaston B16 9TB/ Tel. +44 (0121) 420 4999/

E-mail: birmingham@iskcon.org.uk

Cardif, Wales —

The Soul Centre, 116 Cowbridge Rd., Canton/ Tel. +44 (02920) 390391/

E-mail: the.soul.centre@pamho.net

Coventry, England —

Kingﬁeld Rd., Coventry (mail: 19 Gloucester St., Coventry CV1 3BZ)/

Tel. +44 (024) 7655 2822 or 5420/ E-mail: haridas.kds@pamho.net

Glasgow, Scotland —

Karuna Bhavan, Bankhouse Rd., Lesmahagow, Lanarkshire, ML11

0ES/

Tel. +44 (01555) 894790/ Fax: +44 (01555) 894526/ E-mail: karunabhavan@aol.com

Leicester, England —

21 Thoresby St., North Evington, LE5 4GU/ Tel. +44 (0116) 276 2587/

E-mail: pradyumna.jas@pamho.net

◆

London, England (city) —

10 Soho St., W1D 3DL/ Tel. +44 (020) 7437-3662; residential

/pujaris, 7439-3606; shop, 7287-0269; Govinda’s Restaurant, 7437-4928/ Fax: +44 (020) 7439-

1127/

E-mail: london@pamho.net

◆

London, England (country) —

Bhaktivedanta Manor, Dharam Marg, Hilﬁeld Lane, Watford,

Herts, WD25 8EZ/ Tel. +44 (01923) 857244/ Fax: +44 (01923) 852896/ E-mail: bhaktivedanta.

manor@pamho.net; (for accommodations:) accommodations.requests@pamho.net

London, England (south) —

42 Enmore Road, South Norwood, SE25 5NG/

Tel. +44 (020) 8656 4296

London, England (Kings Cross) —

102 Caledonain Rd., Kings Cross, Islington, N1 9DN/ Tel.

+44 (020) 7168 5732/ E-mail: foodforalluk@aol.com

Manchester, England —

20 Mayﬁeld Rd., Whalley Range, M16 8FT/ Tel. +44 (0161) 226-4416

Newcastle-upon-Tyne, England —

304 Westgate Rd., NE4 6AR/ Tel. +44 (0191) 272 1911/

E-mail: newcastle@iskcon.org.uk

◆

Swansea, Wales —

8 Craddock St., SA1 3EN/ Tel. +44 (01792) 468469/ E-mail:

iskcon.swansea@pamho.net (restaurant: govin–das@hotmail.com)

RURAL COMMUNITIES

Upper Lough Erne, Northern Ireland —

Govindadwipa Dhama, Inisrath Island, Derrylin,

Co. Fermanagh, BT92 9GN/ Tel. +44 (028) 6772 1512/ E-mail: govindadwipa@pamho.net

London, England —

(contact Bhaktivedanta Manor)

(Programs are held regularly in more than forty other cities in the U.K. For information, contact

ISKCON Reader Services, P.O. Box 730, Watford WD25 8EZ, UK; www.iskcon.org.uk)

ADDITIONAL RESTAURANTS

Dublin, Ireland —

Govinda’s, 4 Aungier St., Dublin 2/ Tel. +353 (01) 475 0309/ Fax: +353 (01)

478 6204/ E-mail: info@govindas.ie

Dublin, Ireland —

Govinda’s, 83 Middle Abbey St., Dublin 1/ Tel. +353 (01) 872 7463/ E-mail:

info@govindas.ie

Dublin, Ireland —

Govinda's 18 Merrion Row, Dublin 2/ Tel. +353 (01) 661 5095/ E-mail:

praghosa.sdg@pamho.net

GERMANY

Abentheuer —

Boecking Str. 4a, 55767/ Tel. +49 (06782) 980436/ Fax: +49 (06782) 980437/

E-mail: info@goloka-dhama.de

Berlin —

Kastanien Allee 3, D-10435/ Tel. +49 (030) 44357296 or 44315921/

E-mail: harekrishna-berlin@pamho.net

◆

Cologne —

Taunusstr. 40, 51105/ Tel. +49

(0221) 830-1241/ Fax: +49 (0221) 837-0485

Hamburg —

Eiffestrasse 422, 20537 Hamburg/ Tel. +49 (040) 4102848

Heidelberg —

Forum 5, Wohnung 4, Baden-Wurttemberg 69126/ Tel. & fax: +49 (06221)

384553/

E-mail: Vipula.ss@pamho.net

Munich —

Wachenheimer Strasse 1, 81539/ Tel. +49 (089) 6880-0288/ Fax: +49 (089) 6880-

0289

Wiesbaden —

Aarstrasse 8B, D-65329 Burg Hohenstein/ Tel. +49 (06120) 904107/

E-mail: iskcon.wiesbaden@web.de

RURAL COMMUNITY

Jandelsbrunn (Simhachalam)

—

Zielberg 20, 94118/ Tel +49 (08583) 316/ E-mail:

info@simhachalam.de

HUNGARY

Budapest —

Lehel Street 15-17, 1039 Budapest/ Tel. +36 (01) 391-0435 or 397-5219/ Fax:

(060) 514114/ E-mail: budapest@pamho.net

Debrecen —

Csapo u. 1. III./4., 4024 Debrecen/ Tel. +36 (052) 431-727/

E-mail: debrecen@pamho.net

Eger —

Szechenyi u. 64, 3300 Eger/ Tel. +36 (036) 313-761/ E-mail: eger@pamho.net

Kecskemet —

Felsocsalanos ut 116, 6000 Kecskemet (mail: MKTHK 6001 Kecskemet, P.O.

Box 546)/ Tel. +36 (076) 480-920/ E-mail: kecskemet@pamho.net

Pecs —

Damjanich u. 22, 7624 Pecs/ Tel. +36 (072) 515-991/ Fax: (072) 313-771/

E-mail: pecs@pamho.net

RURAL COMMUNITY

Somogyvamos —

Krsna-völgy, Fö u. 38, 8699 Somogyvamos/ Tel. & fax: +36 (085) 540-002

340-185/ E-mail: krisna-volgy@pamho.net

ADDITIONAL RESTAURANT

Budapest —

Govinda Restaurant, Vigyazo Ferenc Street 4, 1051 Budapest/ Tel. +36 (01) 269-

1625 or 302-2284/ Fax: (01) 473-1310/ E-mail: govinda@nvitel.hu

ITALY

Bergamo —

Villaggio Hare Krishna (da Medolago strada per Terno d’Isola), 24040 Chignolo

d’Isola (BG)/ Tel. +39 (035) 4940705/ Fax: +39 (035) 199622233

Catania —

via della Regione 16 - Tarderia, 95030 Pedara CT/ Tel. +39 (095) 7896216

◆

Rome —

Govinda Centro Hare Krsna, via Santa Maria del Pianto, 16, 00186/ Tel. +39 (06)

68891540/ E-mail: govinda.roma@harekrsna.it

Vicenza —

via Roma 9, 36020 Albettone (VI)/ Tel. +39 (0444) 790573/ Fax: +39 (0444)

790581/

E-mail: prabhupadadesh@pamho.net

RURAL COMMUNITY

◆

Florence (Villa Vrindavan) —

via Scopeti 108, 50026 San Casciano in Val di Pesa (Fl)/

Tel. +39 (055) 820054/ Fax: +39 (055) 828470/ E-mail: isvaripriya@libero.it

ADDITIONAL RESTAURANTS

Milan —

Govinda’s, via Valpetrosa 5, 20123/ Tel. +39 (02) 862417

SPAIN

Barcelona —

Plaza Reial 12, Entlo 2, 08002/ Tel. +34 93 302-5194/

E-mail: templobcn@hotmail.com

Madrid —

Espíritu Santo 19, 28004/ Tel. +34 91 521-3096

Málaga —

Ctra. Alora, 3, Int., 29140 Churriana/ Tel. +34 95 262-1038/ E-mail:

malaga@pamho.net

RURAL COMMUNITY

Brihuega (New Vraja Mandala) —

(Santa Clara) 19411 Brihuega / Tel. +34 949 280436

RESTAURANT

Barcelona —

Restaurante Govinda, Plaza de la Villa de Madrid 4–5, 08002/ Tel. +34 (93) 318-

7729

SWEDEN

◆

Gothenburg —

Karl Johansgatan 57, SE-414 55, Göteborg/ Tel. +46 (031) 879648

(restaurant: 421462)/ E-mail: info@harekrishnagoteborg.com

Grödinge —

Radha-Krishna Temple, Korsnäs Gård, 14792 Grödinge, Tel.+46 (08) 53029800/

Fax: +46 (08) 53025062/ E-mail: bmd@pamho.net

◆

Lund —

Bredgatan 28, 222 21/ Tel. +46 (046) 399500; Restaurant: +46 (046) 120413/

Fax: +46 (046) 188804/ E-mail: locan@pamho.net

◆

Stockholm —

Fridhemsgatan 22, 11240/ Tel. +46 (08) 654-9002/ Fax: +46 (08) 650-8813/

Restaurant: Tel. & fax: +46 (08) 654-9004/ E-mail: lokanatha@hotmail.com

RURAL COMMUNITY

Järna —

Almviks Gård, 153 95/ Tel. +46 (08551) 52050/ Fax: +46 (08551) 52060/

E-mail: almviks.gard@pamho.net

OTHER COUNTRIES

Amsterdam, The Netherlands —

Van Hilligaertstraat 17, 1072 JX/ Tel. +31 (020) 675-1404

or -1694/ Fax: +31 (020) 675-1405/ E-mail: amsterdam@pamho.net

Antwerp, Belgium —

Amerikalei 184, 2000/ Tel. +32 (03) 237-0037

Basel, Switzerland —

St. Jakob-Strasse 33, 4132 Muttenz/ Tel. & fax: +41 (061) 462-0614/

E-mail: kgs@pamho.net

◆

Bratislava, Slovakia —

Sikma 27, Bratislava 821 07/ Tel. +421 (0902) 240 693/ E-mail:

lalitagopi.bvs@zoznam.sk

Cakovec, Croatia —

Radnicka 2, Svaska ves, 40000 Cakovec/ Tel. & fax: +385 (040) 334312

Copenhagen, Denmark —

Skjulhoj Alle 44, 2720 Vanlose, Copenhagen/ Tel. +45 4828 6446/

Fax: +45 4828 7331/ E-mail: iskcon.denmark@pamho.net

Helsinki, Finland —

Ruoholahdenkatu 24 D (Ill krs) 00180/ Tel. +358 (9) 694-9879/

Fax: +358 (9) 694-9837/ E-mail: harekrishna@harekrishna.fi

Kaunas, Lithuania —

37, Savanoryu pr., 3000/ Tel. +370 (7) 22-2574 or 26-8953/

Fax: +370 (7) 70-6642

Kokosovce, Slovak Republic —

Abranovce 60, 08252 Kokosovce/ Tel. +421 (51) 7798482

◆

Lisbon, Portugal —

Rua Dona Estefania, 91 R/C 1000 Lisboa/ Tel. & fax: +351(01) 314-

0314

or 352-0038/ E-mail: iskcon.lisbon@pamho.net

Ljubljana, Slovenia —

Zibertova 27, 1000/ Tel. +386 (01) 4312319 or 4312124/

Fax: +386 (061) 310815/ E-mail: ananta.rns@pamho.net

◆

Locarno, Switzerland —

Govinda Rama, Via Borghese 14, 6600/ Tel. +41 (091) 752-3851/

Fax: +41 (091) 752-3852/ E-mail: bhaktya.labhya.hks@pamho.net

Osijek, Croatia —

Ivana Gundulica 9, 31000 Osijek/ Tel. +385 (031) 202759

Paris, France —

35 Rue Docteur Jean Vaquier, 93160 Noisy le Grand/ Tel. & fax: +33 (01)

4303-0951/ E-mail: paramgati.swami@pamho.net

Porto, Portugal —

Rua S. Miguel 19, 4050-

560

(mail: Apartado 4108, 4002-001)/

Tel. & fax: +351 (0222) 007-223/ E-mail: oriente.porto@teleweb.pt

Prague, Czech Republic —

Jilova 290, Prague 5 - Zlicin 155 21/ Tel. +42 (02) 5795-0391/

E-mail: info@harekrsna.cz

Pula, Croatia —

Vinkuran centar 58, 52000 (mail: P.O. Box 16)/ Tel. & fax: +385 (052) 573581

◆

Radhadesh, Belgium —

Chateau de Petite Somme, 6940 Septon-Durbuy/ Tel. +32 (086)

322926

(restaurant: 321421)/ Fax: +32 (086) 322929/ E-mail: radhadesh@pamho.net

◆

Riga, Latvia —

56, K. Baron st., LV1011/ Tel. +371 (02) 27-2490/ Fax: +371 (2) 27-4120

Rijeka, Croatia —

Ivana Zajca 6/2, 51000 Rijeka (mail: P.O. Box 61)/ Tel. +385 (098) 697436/

E-mail: dvaraka-gamana.kkd@pamho.net

Sarajevo, Bosnia-Herzegovina —

Prosorska 11, 71000/ Tel. +387 (033) 644 387/ E-mail:

templesarajevo@yahoo.com

Skopje, Macedonia —

Vvz. “ISKCON,” Roze Luksemburg 13, 91000/ Tel. +389 (091) 201451

Soﬁa, Bulgaria —

4 J. Kjuri Str., 1113 Soﬁa/ Tel. +359 (02) 9719714/ E-mail:

oks_sofia@abv.bg

Soﬁa, Bulgaria —

119 Kliment Ohridski Str., kv. Malinova Dolina/ Tel. +359 (02) 9616050/

E-mail: oks_sofia@abv.bg

◆

Tallinn, Estonia —

Luise Street 11a, 10142/ Tel. +372 6460047/ E-mail:

info@harekrishna.ee

Timisoara, Romania —

Porumbescu 92, 1900/ Tel. & fax +40 (056) 154776/

Vilnius, Lithuania —

23-1, Raugyklos G, 2024/ Tel. +370 (5) 2135218/ E-mail:

vilnius@pamho.net

Warsaw, Poland —

Mysiadlo k. Warszawy, 05-500 Piaseczno, ul. Zakret 11/

Tel. +48 (022) 750-7797 or -8247/ Fax: +48 (022) 750-8249/ E-mail: kryszna@post.pl

Wroclaw, Poland —

ul. Brodzka 157, 54-067 Wroclaw/ Tel. & fax: +48 (071) 354-3802

Zagreb,

Croatia —

Centar Za Vedske Studije, II Bizet 36, 10000 (mail: P.O. Box 68, 10001)/

Tel. & fax: +385 (01) 3772-643/ E-mail: ripuha@pamho.net

Zürich, Switzerland —

Bergstrasse 54, 8030/ Tel. +41 (01) 262-3388/ Fax: +41 (01) 262-

3114/

E-mail: kgs@pamho.net

RURAL COMMUNITIES

Czech Republic —

Krisnuv Dvur, Mestecko u Benesova, Postupice 257 01/ Tel. +420 (0603)

700512 or 215380/ E-mail: farma@krisnuvdvur.cz

France (La Nouvelle Mayapura) —

Domaine d’Oublaisse, 36360, Lucay le Mâle/

Tel. +33 (02) 5440-2395/ Fax: +33 (02) 5440-2893/ E-mail: oublaise@free.fr

Poland (New Santipur) —

Czarnow 21, 58-424 Pisarzowice, woj. dolnoslaskie/

Tel. +48 (075) 744-8892/ E-mail: radhu@wp.pl

ADDITIONAL RESTAURANTS

Copenhagen, Denmark —

Govinda’s, Nøerre Farimagsgade 82, DK-1364 Kbh K/ Tel. +45

3333-7444

Oslo, Norway —

Krishna’s Cuisine, Kirkeveien 59B, 0364/ Tel. +47 (022) 606-250

Prague, Czech Republic —

Govinda’s, Soukenicka 27, 110 00 Prague 1/ Tel. +420 (02) 2481-

6631 or 2481-6016/ E-mail: info@harekrsna.cz

Prague, Czech Republic —

Govinda’s, Na hrazi 5, 180 00 Prague 8–Liben/ Tel. +420 (02)

8482- 3805/ E-mail: restaurace@govinda.cz

Prague, Czech Republic —

Balarama, Orlicka 9, 130 00 Praha 3–Vinohrady/

Tel. +420 (02) 2272 8885/ E-mail: info@balarama.cz

Presov, Slovak Republic —

Govinda’s, Hlavna 70, 08001/ Tel. +0042 (191) 722 819

Tallinn, Estonia —

Damodara, Lauteri Street 1, 10114/ Tel. +372 6442650

Zürich, Switzerland —

Govinda’s Veda-Kultur, Preyergasse 16, 8001/ Tel. & fax: +41 (01) 251

88 59/

E-mail: info@govinda-shop.ch

COMMONWEALTH OF INDEPENDENT STATES

RUSSIA

Astrahan

—

141052, 8-59, Botvina st./ Tel. +7 (8510) 28-9431

Chita —

27, Kurnatovskogo st./ Tel. +7 (30222) 23-4971 or -0911

Ekaterinburg —

620078, G. Ekaterinburg, per. Otdelniy 5DK VOG/ Tel. +7 (3432) 74-2200 or

49-5262

Irkutsk —

st. Krimskaya 6A/ Tel. (3952) 38-71-32 or 3240-62/ E-mail: irkutsk@cis.pamho.net

Kazan —

13, Sortirovochnaya st, pos.Yudino/ Tel. +7 (8432) 55-2529 or 42-9991

Krasnodar —

418, Stepnaya st., selo Elizavetinskoye, Krsnodarski krai/ Tel. +7 (8612) 50-

1694

Kurjinovo

—

8, Shosseinaya st., pos. Ershovo, Urupski region, Karachayevo-Cherkessia

Moscow —

8/3, Khoroshevskoye sh. (mail: P.O. Box 69), 125284/ Tel. +7 (095) 255-6711/ Tel.

& fax: +7 (095) 945-3317

Moscow —

Nekrasovsky pos., Dmitrovsky reg., 141700/ Tel. +7 (095) 577-8543, -8601, or -

8775/

Fax: +7 (095) 446-4746

Murmansk

—

16, Frolova st. (mail: P.O. Box 5823)/ Tel. +7 (8152) 58-9284/

E-mail: upendra@mun.rospac.ru

Nijny Novgorod —

14b, Chernigovskaya Str., 603001/ Tel. +7 (8312) 30-5197 or 25-2592

Novorossiysk —

117, Shillerovskaya st./ Tel. +7 (86134) 38-926 or 51-415

Novosibirsk —

18/2 Kholodilynaya st., 630001/ Tel. +7 (3832) 46-2655 or -2666

Omsk —

664099, 42 10th Severnaya st. (mail: P.O. Box 8741)/ Tel. +7 (3812) 24-5310 or 41-

4051

Perm —

76, Generala Chernyakhovskogo, 614000/ Tel. +7 (342) 2755002 or 2260681/ E-mail:

prema.vardhana.das@cis.pamho.net

Rostov-Na-Donu —

84/1, Saryana st., 344025 (mail: P.O. Box 64, 344007)/ Tel. & fax: +7

(8632) 51-0456

Samara —

122, Aeroportovskoye sh., Zubchininovka/ Tel. +7 (8462) 97-0318 or -0323

Simbirsk —

10, Glinki st., 432002/ Tel. +7 (8422) 21-4016

Sochi —

81a, Lesnaya st., Bytha/ Tel. +7 (8622) 98-5639/ Tel. & fax: +7 (8622) 97-2483

Ulan-Ude —

Prirechnaya str. 23, 670013 (mail: P.O. Box 4268, 670000)/ Tel. +7 (3012) 30-

795/

E-mail: ulan.ude@cis.pamho.net

Vladimir —

Ul. Nikolo-Galeyskaya 56/25, 60000/ Tel. +7 (0922) 32-6726

Vladivostok —

Pikhtovaya St., 33/ Tel. +7 (4232) 35-30-26/ E-mail: nram@list.ru

RESTAURANTS

Ekaterinburg —

Sankirtana, 33 Bardina st./ Tel. +7 (3432) 41-2737

St. Petersburg —

Govinda’s, 58, Angliysky pr., 190008/ Tel. +7 (812) 113-7896

Vladivostok —

Vedic Cuisine, 12, Oleansky pr./ Tel. +7 (4232) 26-89-43/ E-mail: nram@list.ru

UKRAINE

Dnepropetrovsk —

Spusk Kalininskiy 39, 320038/ Tel. +380 (0562) 42-3631 or 45-4709/

E-mail: madan_gopal_psm@mail.ru

Donetsk —

22, Rubensa st., Makeyevka 339018/ Tel. +380 (0622) 94-9104 or -3140/

E-mail: premada@iskcon.donetsk.ua

Kharkov —

43, Verknegievskaya St., Holodnaya Gora, 310015/ Tel. +380 (0572) 20-2167

or 72-6869/ E-mail: kharkov@cis.pamho.net

Kiev —

21V,

Dmitrievskaya ap.13, 01054/ Tel. +380 (044) 484-4042 or 482-1041/

Tel. & fax +380 (044) 484-0934

Kiev —

16, Zorany per., 04078/ Tel. +380 (044) 433-8312, or 434-7028 or -5533

Nikolaev —

5-8, Sudostroitelny per., 327052/ Tel. +380 (0510) 35-1734

Vinnica —

5, Chkalov st., 28601/ Tel. +380 (0432) 32-3152

OTHER COUNTRIES

Baku, Azerbaijan —

2, Zardobi per., Uzbekistan st., pos. 8th km. 370060/ Tel. +994 (12) 21-

2376

Bishkek, Kyrgyzstan —

5, Omsky per., 720007/ Tel. +7 (3312) 24-2230 or 44-3776

Dushanbe, Tajikistan —

38, Anzob st., 734001/ Tel. +7 (3772) 27-1920 or -3990/

E-mail: gurupriy a@cada.tajik.net

Kishinev, Moldova —

13, A. Popovich st., 277022/ Tel. +373 (2) 55-8099 or 76-9254

Minsk, Belarus —

11, Pavlova st., 220053/ Tel. +375 (172) 13-0629

Sukhumi, Georgia

—

st. Pr-t Mira d 274/ Tel. +995 (8122) 2-9954

Tashkent, Uzbekistan —

54, A. Kodirov St., Mirabad Tumani, 700005/ Tel. & fax: +998 (71)

1918501/

E-mail: tashkentmandir@mail.ru

Tbilisi, Georgia —

16, Kacharava st., Avchalskoye sh., 380053/ Tel. +995 (32) 62-3326 or 98-

5812

RESTAURANT

Almaty, Kazakhstan —

Govinda's, 39 Ablay Khan Avenue, Almaty City 050004/ Tel. +7 (327)

271-0836/ Fax: +7 (327) 271-3235/ E-mail: almaty@pamho.net

AUSTRALASIA

AUSTRALIA

Adelaide —

25 Le Hunte St. (mail: P.O. Box 114, Kilburn, SA 5084)/ Tel. & fax: +61 (08)

8359-5120/ E-mail: iskconsa@tpg.com.au

Brisbane —

95 Bank Rd., Graceville (mail: P.O. Box 83, Indooroopilly), QLD 4068/

Tel. +61 (07) 3379-5455/ Fax: +61 (07) 3379-5880/ E-mail: brisbane@iskcon.org.au

Canberra —

1 Quick St., Ainslie, ACT 2602 (mail: P.O. Box 1411, Canberra, ACT 2601)/

Tel. & fax: +61 (02) 6262-6208/ E-mail: iskcon@harekrishnacanberra.com

Melbourne —

197 Danks St. (mail: P.O. Box 125), Albert Park, VIC 3206/

Tel. +61 (03) 9699-5122/ Fax: +61 (03) 9690-4093/ E-mail: melbourne@pamho.net

Newcastle —

28 Bull St., Mayﬁeld, NSW 2304/ Tel. +61 (02) 4967-7000/

E-mail: iskcon_newcastle@yahoo.com.au

Perth —

144 Railway Parade (corner of The Strand) [mail: P.O. Box 102], Bayswater, WA

6053/

Tel. +61 (08) 9370-1552/ Fax: +61 (08) 9272-6636/ E-mail: iskconperth@optusnet.com.au

Sydney —

180 Falcon St., North Sydney, NSW 2060 (mail: P.O. Box 459, Cammeray, NSW

2062)/ Tel. +61 (02) 9959-4558/ Fax: +61 (02) 9957-1893/ E-mail: info@iskcon.com.au

Sydney —

Govinda’s Yoga and Meditation Centre, 112 Darlinghurst Rd., Darlinghurst NSW

2010 (mail: P.O Box 174, Dings Cross 1340)/ Tel. +61 (02) 9380-5162/ Fax: +61 (02) 9360-

1736/

E-mail: sita@govindas.com.au

RURAL COMMUNITIES

Bambra, VIC (New Nandagram) —

50 Seaches Outlet, off 1265 Winchelsea Deans Marsh

Rd., Bambra VIC 3241/ Tel. +61 (03) 5288-7383

Cessnock, NSW (New Gokula) —

Lewis Lane (off Mount View Rd., Millﬁeld, near Cessnock

[mail: P.O. Box 399, Cessnock, NSW 2325])/ Tel. +61

(02) 4998-1800/ Fax: (Sydney temple)

Murwillumbah, NSW (New Govardhana) —

Tyalgum Rd., Eungella (mail: P.O. Box 687),

NSW 2484/ Tel. +61

(02) 6672-6579/ Fax: +61

(02) 6672-5498/ E-mail: ajita@in.com.au

RESTAURANTS

Brisbane —

Govinda’s, 99 Elizabeth St., 1st ﬂoor, QLD 4000/ Tel. +61

(07) 3210-0255

Brisbane —

Krishna’s Cafe, 1st Floor, 82 Venture St., West End, QLD 4000/ E-mail:

brisbane@pamho.net

Cairns —

Gaura Nitai’s, 55 Spence St., Cairns, QLD/ Tel. +61 (07) 4031-2255 or (0425) 725

901/

Fax: +61 (07) 4031 2256/ E-mail: gauranitais@in.com.au

Maroochydore —

Govinda’s Vegetarian Cafe, 2/7 First Avenue, QLD 4558/ Tel. +61 (07)

5451-0299

Melbourne —

Crossways, 1st Floor, 123 Swanston St., VIC 3000/ Tel. +61 (03)

9650-2939

Melbourne —

Gopal’s, 139 Swanston St., VIC 3000/ Tel. +61 (03) 9650-1578

Newcastle —

Govinda's Vegetarian Cafe, 110 King Street, corner of King & Wolf Streets,

NSW 2300/ Tel. +61 (02) 4929-6900 / E-mail: info@govindascafe.com.au

Perth —

Hare Krishna Food for Life, 200 William St., Northbridge, WA 6003/ Tel. +61 (08)

9227- 1684/ E-mail: perth@pamho.net

NEW

ZEALAND,

FIJI,

AND

PAPUA

NEW

GUINEA

Auckland, NZ —

The Loft, 1st Floor, 103 Beach Road/ Tel. +64 (09) 3797301

Christchurch, NZ —

83 Bealey Ave. (mail: P.O. Box 25-190)/ Tel. +64 (03) 366-5174/

Fax: +64 (03) 366-1965/ E-mail: iskconchch@clear.net.nz

Hamilton, NZ —

188 Maui St., RD 8, Te Rapa/ Tel. +64 (07) 850-5108/

E-mail: rmaster@wave.co.nz

Labasa, Fiji —

Delailabasa (mail: P.O. Box 133)/ Tel. +679 812912

Lautoka, Fiji —

5 Tavewa Ave. (mail: P.O. Box 125)/ Tel. +679 666 4112/ E-mail:

regprakash@excite.com

Nausori, Fiji —

Hare Krishna Cultural Centre, 2nd Floor, Shop & Save Building 11 Gulam Nadi

St., Nausori Town (mail: P.O. Box 2183, Govt. Bldgs., Suva)/ Tel. +679 9969748

or 3475097/ Fax: +679 3477436/ E-mail: vdas@frca.org.fj

Rakiraki, Fiji —

Rewasa (mail: P.O. Box 204)/ Tel. +679 694243

Sigatoka, Fiji —

Queens Road, Olosara (mail: P.O. Box 1020)/ Tel. +679 6520866 or 6500349/

E-mail: drgsmarna@connect.com.fj

Suva, Fiji —

166 Brewster St. (mail: P.O. Box 4229)/

Tel. +679 331 8441/ Fax: +679 331 9097/ E-mail: iskconsuva@connect.com.fj

Wellington, NZ

—

105 Newlands Rd., Newlands/ Tel. +64 (04) 478-4108/

E-mail: iskcon.wellington@paradise.net.nz

Wellington, NZ —

Gaura Yoga Centre, 1st Floor, 175 Vivian St. (mail: P.O. Box 6271,

Marion Square)/ Tel. +64 (04) 801-5500

RURAL COMMUNITY

Auckland, NZ (New Varshan) —

Hwy. 28, Riverhead, next to Huapai Golf Course (mail: R.D.

2, Kumeu)/ Tel. +64 (09) 412-8075/ Fax: +64 (09) 412-7130

RESTAURANTS

Auckland, NZ —

Hare Krishna Food for Life, 268 Karangahape Road/ Tel. +64 (09) 300-7585

Labasa, Fiji —

Hare Krishna Restaurant, Naseakula Road/ Tel. +679 811364

Lautoka, Fiji —

Gopal’s, Corner of Yasawa St. and Naviti St./ Tel. +679 662990

Suva, Fiji —

Hare Krishna Vegetarian Restaurant, Dolphins FNPF Place, Victoria Parade/

Tel. +679 314154/ E-mail: vdas@govnet.gov.fj

Suva, Fiji —

Hare Krishna Vegetarian Restaurant, Opposite University of the South Paciﬁc,

Laucala Bay Rd./ Tel. +679 311683/ E-mail: vdas@govnet.gov.fj

Suva, Fiji —

Hare Krishna Vegetarian Restaurant, 18 Pratt St./ Tel. +679 314154

Suva, Fiji —

Hare Krishna Vegetarian Restaurant, 82 Ratu Mara Rd., Samabula/ Tel. +679

386333

Suva, Fiji —

Hare Krishna Vegetarian Restaurant, Terry Walk, Cumming St./ Tel. +679 312295

AFRICA

GHANA

Accra —

Samsam Rd., Off Accra-Nsawam Hwy., Medie, Accra North (mail: P.O. Box 11686)/

Tel. & fax +233 (021) 229988

Kumasi —

Twumduase Land, Near Emina Hospital (mail: P.O. Box KS 10076)/

E-mail: shastra316@yahoo.com

Nkawkaw —

P. O. Box 69

Sunyani —

Plot No. 146, South Ridge Estates (mail P.O. Box 685)

Takoradi —

New Amanful, P.O. Box 328

Tarkwa —

State Housing Estate, Cyanide

RURAL COMMUNITY

Eastern Region —

Hare Krishna Farm Community, P.O. Box 15, Old Akrade

NIGERIA

Abeokuta —

Ibadan Rd., Obanatoka (mail: P.O. Box 5177)

Benin City —

108, Lagos-Uselu Rd. (mail: P.O. Box 1207)/ Tel. +234 (052) 258636

Enugu —

5/6, Destiny Layout, Old Abakaliki Rd., Near Enugu Airport, Emene

Ibadan —

Ibadan-Lagos Express Way, Opposite Ile-Marun (mail: UIPO Box 9996)/

E-mail: gboyega@ibadan.skannet.com

Jos —

Airforce Base, Abattoir Rd., by Nammua, Giring Village (mail: P.O. Box 6557)

Kaduna —

Federal Housing Estate, Abuja Rd. (mail: P.O. Box 1121), Goningora Village/

Tel. +234 (062) 231335

Lagos —

12, Gani Williams Close, off Osolo Way, Ajao Estate, International Airport Rd.

(mail: P.O. Box 8793, Marina)/ Tel. +234 (01) 7744926 or 7928906/

E-mail: bddswami@pamho.net

Port Harcourt —

Umuebule 11, 2nd tarred road (mail: P.O. Box 4429), Trans Amadi

Warri —

Okwodiete Village, Kilo 8, Effurun/Orerokpe Rd. (mail: P.O. Box 1922)

SOUTH AFRICA

Cape Town —

17 St. Andrews Rd., Rondebosch 7700/ Tel. +27 (021) 6861179/

Fax: +27 (021) 686-8233/ E-mail: cape.town@pamho.net

◆

Durban —

50 Bhaktivedanta Swami Circle, Unit 5 (mail: P.O. Box 56003), Chatsworth,

4030/

Tel. +27 (031) 403-3328/ Fax: +27 (031) 403-4429/ E-mail: iskcon.durban@pamho.net

Johannesburg —

7971 Capricorn Ave. (entrance on Nirvana Drive East), Ext. 9, Lenasia (mail:

P.O. Box 926, Lenasia 1820)/ Tel. +27 (011) 854-1975 or 7969/ E-mail: iskconjh@iafrica.com

Pretoria —

1189 Church St., Hatﬁeld 0083 (mail: P.O. Box 14077, Hatﬁeld 0028)/

Tel. & fax: +27 (12) 342-6216/ E-mail: iskconpt@global.co.za

OTHER COUNTRIES

Abidjan, Cote D’Ivoire —

AICK-CI, 01 B.P. 8366/ Tel. & fax +225 563402

Baie du Cap, Mauritius —

St. Martin/ Tel. +230 521-0028

Gaboronne, Botswana —

P.O. Box 201003/ Tel. +267 307768/ Fax: +267 301988/

E-mail: dkkoshal@infow.bw

Kampala, Uganda —

9 Dewington Rd. (mail: P.O. Box 1647), Kampala/ Tel. +256 7564-2741

Kisumu, Kenya —

Cairo Rd., P.O. Box 9202/ Tel. +254 (035) 40983/ Fax: +254 (035) 43827

◆

Lome, Togo —

Sis Face Place Bonke, Cote Blue Night, Tokoin Hospital, 01 BP 3105/ Tel. +

228 2217477 or 9028793/ E-mail: varaha.bts@pamho.net

Marondera, Zimbabwe —

6 Pine Street (mail: P.O. Box 339)/ Tel. +263 (028) 887-7801

Mombasa, Kenya —

Hare Krishna House, Sauti Ya Kenya and Kisumu Rds.

(mail: P.O. Box 82224)/ Tel. +254 (011) 312248

Nairobi, Kenya —

Muhuroni Close, off West Nagara Rd. (mail: P.O. Box 28946)/

Tel. +254 (0203) 744365/ Fax: +254 (0203) 740957/ E-mail: iskcon_nairobi@yahoo.com

◆

Phoenix, Mauritius —

Hare Krishna Land, Pont Fer (mail: P. O. Box 108, Quartre Bornes)/

Tel. +230 696-5804/ Fax: +230 696-8576/ E-mail: iskcon.hkl@intnet.mu

Rose Belle, Mauritius —

Shivala Lane/ Tel. +230 627-5030

RURAL COMMUNITIES

Mauritius (ISKCON Vedic Farm) —

Hare Krishna Rd., Vrindaban/ Tel. +230 418-3185

or 418-3955/ Fax: +230 418-6470

Uganda (Hare Krishna Farm) —

Seeta Town, Kampala

LATIN AMERICA

ARGENTINA

Buenos Aires —

Centro Bhaktivedanta, Andonaegui 2054, Villa Urquiza, CP 1431/

Tel. +54 (01) 523-4232/ Fax: +54 (01) 523-8085/ E-mail: iskcon-ba@gopalnet.com

Rosario —

Paraguay 556 (2000)/ Tel. +54 (041) 252630 or 264243/ Fax: +54 (041) 490838

San Miguel —

Muqoz 1745, entre Concejal Tribulato y Espaqa, (1663), Pcia. Buenos Aires/

Tel. +54 (011) 4664-6631 or 4667-0483/ E-mail: bhaktiyoga@sinectis.com.ar

RURAL COMMUNITY

Bhaktilata Puri —

Ciudad de la Paz 3554 (1429) Capital Federal/ Tel. & fax: +54 (01) 523-

8085

RESTAURANTS

Buenos Aires —

Jagannath Prasadam, Triunvirato 4266 (1431)/ Tel. +54 (01) 521-3396

Buenos Aires —

Restaurante Tulasi, Marcelo T. de Alvear 628, Local 30

BOLIVIA

Cochabamba —

Av. Heroinas E-435 Apt. 3 (mail: P. O. Box 2070)/ Tel. & fax: +591 (042)

54346

◆

Santa Cruz —

Calle 27 de Mayo No. 99 esq. Justo Bazan/ Tel. & fax: +591 (03) 345189

RURAL COMMUNITY

Bolivia —

(contact ISKCON Cochabamba)

ADDITIONAL RESTAURANTS

Cochabamba —

Restaurant Gopal, calle España N-250 (Galeria Olimpia)/ Tel. +591 (042)

34082

Cochabamba —

Restaurant Govinda, calle Mexico #E0303/ Tel. +591 (042) 22568

Cochabamba —

Restaurant Tulasi, Av. Heroinas E-262

Oruro —

Restaurant Govinda, Calle 6 de Octubre No. 6071

Santa Cruz —

Snack Govinda, Calle Bol

var esq. Av. Argomosa (primer anillo)/ Tel. +591 (03)

345189

Sucre —

Restaurant Sat Sanga, Calle Tarapacá No. 161/ Tel. +591 (64) 22547

BRAZIL

Belo Horizonte, MG —

Rua Ametista, 212, Prado, 30410-420/ Tel. +55 (31) 3337-7645

◆

Curitiba, PR —

Rua Panamá, Bairro Bacacheri, Curitiba 82510-170/ Tel. +55 (41) 3015-

5106/

E-mail: iskconctba@yahoo.com.br

◆

Porto Alegre, RS —

Rua Jose Bonifacio, 605, Bom Fim, 90040-130/ Tel. +55 (51) 3332-

1704/

E-mail: iskconportoalegre@midiadeva.net

◆

Recife, PE —

Rua Bernardo Guimaraes, 114, Boa Vista, 50050-440/ Tel. +55 (32) 214-

2021/

E-mail: nitaygouranga@ig.com.br

Rio de Janeiro, RJ —

Rua Vilhena de Morais, 309, Barra da Tijuca, 22793-140/

Tel. +55 (21) 2491-1887/ E-mail: sergio.carvalho@pobox.com

Salvador, BA —

Rua Alvaro Adorno, 17, Brotas, 40255-460/ E-mail:

salvador@iskconbahia.com.br

Sao Paulo, SP —

Rua do Paraiso, 694, Paraiso, 04103-000/ Tel. +55 (11) 3263-0975/

E-mail: comunicacaomandir@grupos.com.br

Suzano, SP —

Rua XV, 585, Jardim Gardenia, 08696-550/ Tel. +55 (11) 4752-2553/

E-mail: info@suzanomandir.com.br

RURAL COMMUNITIES

Caruaru, PE (Nova Vrajadhama) —

Serra dos Cavalos, Distrito de Murici,

P. O. Box 283, 55000-000/ E-mail: yagnivi@yahoo.com.br

Parati, RJ (Goura Vrindavana) —

P.O. Box 74.862, 23970-000/ Tel. +55 (24) 3371-7364/

E-mail: goura@paratyweb.com.br

◆

Pindamonhangaba, SP (Nova Gokula) —

Ribeirao Grande, P.O. Box 1009, 12400-990/

Tel. +55 (12) 3645-8238/ E-mail: giriraj@ig.com.br

Teresopolis, RJ (Vrajabhumi) —

Prata dos Aredes, P. O. Box 92430, 25953-970/

Tel. +55 (21) 2644-7213/ E-mail: lrvraja@uol.com.br

ADDITIONAL RESTAURANTS

Campina Grande, PB —

Govinda, Rua Teodosio de Oliveira Ledo, 144, Centro, 58101-440/

Tel. +55 (83) 342-0239/ E-mail: mahanm12000@yahoo.com.br

Curitiba, PR —

ISKCON Restaurant, R. Paula Gomes, 123, Proximo Shopping Muller, Curitiba

80510- 070/ Tel. +55 (41) 3024-5225

Sao Paulo, SP —

Gopala Prasada, Rua Antonio Carlos, 413, 01309-011/ Tel. +55 (11) 3283-

3867/ E-mail: gopalaprasada@bol.com.br

MEXICO

◆

Guadalajara —

Pedro Moreno No. 1791, Sector Juarez, Jalisco, 261278/ Tel. +52 (33) 616-

4481

Mexico City —

Tiburcio Montiel 45, Colonia San Miguel, Chapultepec D.F., 11850/

Tel. +52 (55) 273-1953/ Fax: +52 (55) 272-5944

Monterrey

—

Juan Ignacio Ramón 841, Col. Barrio Antiguo, entre Dr. Coss y Diego de

Montemayor, Zona Centro, Nuevo León, 64000/ Tel. +52 (88) 8340 5950

Monterrey —

Playa Revolcadero 3329, Col. Primavera, c.p. 64830/ Tel. +52 (81) 83871883/

E-mail: ambujaksa.gps@pamho.net

Saltillo —

Blvd. Saltillo No. 520, Col. Buenos Aires/ Tel. +52 (84) 178752/ E-mail:

ramayana@todito.com

Tulancingo —

Apartado 252, Hildago/ Tel. +52 (775) 34072

RURAL COMMUNITIES

Guadalajara —

(contact ISKCON Guadalajara)

Veracruz —

Mail: Jesus Garcia 33, Col. Ferrocarril, Cerro Azul/ E-mail:

libbhkti@mail.internet.com.mx

ADDITIONAL RESTAURANT

Veracruz —

Restaurante Radhe, Sur 5 No. 50, Orizaba, Ver./ Tel. +52 (2717) 14825

PERU

Lima —

Pasaje Solea 101, Santa Maria-Chosica/ Tel. +51 (511) 360 3381

◆

Lima —

Schell 634 Miraﬂores/ Tel. +51 (014) 444-2871

◆

Lima —

Av. Garcilaso de la Vega 1670/ Tel. +51 (014) 433-2589

RURAL COMMUNITY

Correo De Bella Vista —

DPTO De San Martin

ADDITIONAL RESTAURANT

Cuzco —

Espaderos 128

OTHER COUNTRIES

Asunción, Paraguay —

Centro Bhaktivedanta, Mariano R. Alonso 925/ Tel. +595 (021) 480-

266/ Fax: +595 (021) 490-449

Cali, Colombia —

Avenida 2 EN, #24N-39/ Tel. +57 (023) 68-88-53

Caracas, Venezuela —

Av. Los Proceres (con Calle Marquez del Toro), San Bernardino,

Caracas, Venezuela/ Tel. +58 (212) 550-1818

Chinandega, Nicaragua —

Ediﬁcio Hare Krsna No. 108, Del Banco Nacional 10 mts. abajo/

Tel. +505 (341) 2359

Essequibo Coast, Guyana —

New Navadvipa Dham, Mainstay, Essequibo Coast/ Tel. +592

771-4894

Guatemala, Guatemala —

Calzada Roosevelt 4-47 tercer nivel, Zona 11

Guayaquil, Ecuador —

6 de Marzo 226 and V. M. Rendon/ Tel. +593 (04) 308412 or 309420/

Fax: +564 302108/ E-mail: gurumani@gu.pro.ec

Panama, Republic of Panama —

Via las Cumbres, entrada Villa Zaita, casa #10, frente a

INPSA, (mail: P.O. Box 6-1776, El Dorado)/ Tel. +507 231-6561/ E-mail:

iskconpanama@hotmail.com

Paramaribo, Suriname —

Kwattaweg #459 (mail: P.O. Box 713)/ Tel. +597 435051/

E-mail: iskconsur@hotmail.com

Pereira, Colombia —

Carrera 5a, No.19-36

San Salvador, El Salvador —

Cuidad Merliot (mail: Apartado Postal 1506)/ Tel. +503 78-0799

Santiago, Chile —

Carrera 330/ Tel. +56 (02) 698-8044/ E-mail:

adikesavadasa@yahoo.com.ar

Santo Domingo, Dominican Republic —

Calle San Francisco de Asis No. 73, Ensanche

Ozama/

Tel. +809 597-5078/ E-mail: svats1949@hotmail.com

Tegucipalpa, Honduras —

(mail: Apartado Postal 30305)/ Tel. +504 32-3172/ Fax. +504 34-

780

Trinidad and Tobago, West Indies —

Eastern Main Rd., Garden Village, Arouca (mail: B.

Narine, Rice Mill Rd., Garden Village, Arouca)/ Tel. +1 (868) 646-1062

Trinidad and Tobago, West Indies —

4 Orion Drive, Debe/ Tel. +1 (809) 647-3165/

Fax: +1 (868) 647-6809/ E-mail: iskcondebe@yahoo.com

Trinidad and Tobago, West Indies —

Edinburgh Road, Longdenville, Chaguanas/

Tel. +1 (868) 665-2249/ E-mail: agni.sdg@pamho.net

West Coast Demerara, Guyana —

Sri

Gaura Nitai Ashirvad Mandir, Lot “B,” Nauville Flanders

(Crane Old Road), West Coast Demerara/ Tel. +592 254 0494/

E-mail: iskcon.guyana@yahoo.com

West Coast Demerara, Guyana —

New Godruma, 24 Uitvlugt Front, West Coast Demerara

Williamsburg, Guyana —

New Kulinagram, Block 6, Williamsburg, Corentyne, Berbice/

Tel. +592 333-3563/ E-mail: prabhoh@yahoo.com

RURAL COMMUNITIES

Colombia (Nueva Mathura) —

Cruzero del Guali, Municipio de Caloto, Valle del Cauca/

Tel. +57 (023) 612688

Costa Rica (Nueva Goloka Vrindavana) —

Carretera Cartago-Paraiso, de la iglesia cristiana

Rios de Agua Viva, 75 metros al oeste y 300 metros al sudeste, Cartago (mail: Apartado 166,

1002, San Jose)/ Tel. +506 551-0990/ E-mail: prthvipavana@yahoo.com

Ecuador (Giridhari Desa) —

Chordeleg km 5, Via Sig-sig, Cuenca/ Tel. +593 7 2887599

or 2830462/ E-mail: jervesmr@etapa.com.ec

Ecuador (Nueva Mayapur) —

Ayampe (near Guayaquil)

El Salvador —

Carretera a Santa Ana, Km. 34, Canton Los Indios, Zapotitan, Dpto. de La

Libertad

Trinidad (New Madhuvan) —

Sri Jagannatha Mandir, mm #13 Cumuto Main Road, Coryal/

Tel. +1 (868) 745-0294